The Gospels 

and 

The Acts of the Apostles 



EXPOSITORY WORKS 

By WILLIAM EVANS 

Associate Dean of Bible Institute, Los Angeles, California 



Epochs in the Lite of Chri^ 

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the tenets of the Christian faiths. Couched in popular 
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Bible study." — Preface. 



THROUGH THE BIBLE-BOOK BY BOOK 

The Gospels ( / ^ ^^i 

and ^<^OSjr^k\. li'^^1 

The Acts of the Apostles 



WILLIAM EVANS, Ph. D., D.D. 

Associate Dean, Bible Institute of Los Angeles, Cal. 
Author of "Great Doctrines of the Bible," "Personal 
Soul Winning" "How to Prepare Sermons and Bible 
Addresses," "Outline Study of the Bible," "Book Method 
of Bible Study," "How to Memorize," " The Christian's 
Creed and Conduct," "The Book of Books," "Epochs 
in the Life of Christ," " Through the Bible— the Penta- 
teuch." 




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Fleming H. Revell Company 

London and Edinburgh 



Copyright, 191^, by 
FLEMING H. REVELL COMPANY 



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Preface 

THIS volume is the first in the New Testament 
series of Expositions of the Bible. It aims, as 
will the other volumes, to give the reader a 
popular, practical, and synthetic presentation of the con- 
tents of the New Testament as set forth in the four 
Gospels and the Acts of the Apostles. 

All of the Gospels have not been dealt with alike. 
Matthew, as representing the synoptists, and John, as 
the autopic Gospel, have been dealt with somewhat in 
detail. Mark and Luke have been treated in a general 
way, that only which is peculiar to Mark and Luke being 
particularly emphasized in the treatment of their records. 

The great spiritual need of to-day is the presentation 
of the contents of the Bible in such a manner as will in- 
terest not only the ministry, but also Christian laymen. 
To accomplish this purpose is the aim of these volumes 
ou the Popular and Practical Expositions of the Old and 
New Testaments. 

These Expositions of the Scripture have been tried and 
taught with success both in the class room and in large 
popular Bible classes, some of them numbering two 
thousand in attendance. 

It is with the earnest prayer that God may use these 
Expositions for the spread of the knowledge of the Word 
of God that they are now sent forth on their ministry, 
which we trust will be a useful and blessed one. 

W. E. 

Los Angeles, Cal. 



Contents 



II. 



III. 



Introduction 

General Outline View of the New Testa- 
ment 



PART I 
The Gospels 



I. Matthew 



Synopsis 

Introduction ..... 

I. The Advent of the King 

II. The Proclamation of the Kingdom 

III. The Final Rejection of the King . 

IV. The Triumph of the King . 



Mark 

Synopsis ...... 

Introduction ..... 

I. The Coming of the Servant of the Lord 

II. The Ministry of the Servant of the Lord 

III. The Servant of the Lord Rejected and 

Crucified ...... 

IV. The Servant of the Lord Exalted 

Luke 

Synopsis . . i . . . . 

Introduction 

Prelude and Dedication .... 

I. The Advent of the Son of Man — The 

Perfect Man 

II. The Ministry of the Son of Man — 

Chiefly Jewish . : . , . 

7 



9 
i6 



35 
37 
41 
42 

51 
67 
72 

83 

85 
89 

93 
96 

103 
118 

119 
121 

123 

128 

129 
139 



8 Contents 



III. The Ministry of the Son of Man- 

Chiefly Gentile . . . . .145 

IV. The Vicarious Sufferings of the Son of 

Man 158 

V. The Universal Kingdom of the Son of 

Man 161 

IV. John 165 

Synopsis 167 

Introduction . . . . . .171 

The Prologue ...... 181 

I. The Self-Manifestation of Jesus to the 

World 185 

II. The Self-Manifestation of Jesus to His 

Disciples . . . . . -198 

III. The Climax and Triumph of UnbeHef . 208 

IV. The CHmax and Triumph of Faith . 218 
The Epilogue . .... 226 

PART II 

The Acts of the Apostles 

Synopsis 231 

Introduction (Chap, i.) . . . . 233 

I. The Birthday of the Church (Chap. ii. 

1-47) 241 

II. The Growth and Extension of the Church 

Among the Jews in Palestine (Chaps, 
iii.-xii.) ....... 244 

III. The Growth and Extension of the Church 

Among the Gentiles (Chaps, xiii. i- 
xxviii. 31) ...... 253 

IV. Illustrative Topical Studies in the Acts 260 

1. The " Church " in the Acts . . . 260 

2. The ♦' Holy Spirit " in the Acts of the 

Apostles 264 

I. " Prayer" in the Acts . . . .268 



Introduction 

IN order that we may adequately comprehend even in 
a general way the contents of the New Testament, it 
will be necessary for us to consider some introduc- 
tory matters. 

The Name. The name " New Testament " is derived 
from the words of the institution of the Lord's Supper as 
found in Luke xxii. 20 — "The new testament in my 
blood" ; in Matthew xxvi. 28 — "This is my blood of 
the new testament " ; in 1 Corinthians xi. 25 — " This cup 
is the new testament in my blood. " 

The word "covenant" conveys the meaning of the 
original much better than the word "testament." Ac- 
cordingly the New Testament is referred to as the ' ' new 
covenant" (Hebrews ix. 15, E. V.), as contrasted with 
the "first" or " old covenant " (Hebrews ix. 15, E. V. ; 
2 Corinthians iii. 14, E. V.). By the end of the second 
century we find this to be the established and recognized 
name of the Christian Scriptures. If the Old Testament 
deals with the record of the calling and history of the 
Jewish nation, and as such is properly called the Old 
Covenant ; then, assuredly, the New Testament, dealing 
as it does with the history and application of the redemp- 
tion wrought by the Lord Jesus, may appropriately be 
called the New Covenant. The term "covenant" was 
first of all applied by God to designate a relation existing 
between Himself and His people. Later the name was 
transferred from that relation to the books that contain 
the record of that relationship. It is for this reason that 
the New Testament has so fittingly been called the Cove- 

9 



1 o Introduction 



nant of Grace as distinguished from the Old Testament as 
the Covenant of Works. It must, of course, be remem- 
bered that the New Testament is in a very real sense the 
covenant itself. The New Testament, therefore, is a rec- 
ord of the covenant relationship into which God enters 
with those who by faith appropriate the redemption as 
wrought by Jesus Christ. The name, '' New Testament," 
as found in our English Bibles is taken from the Latin 
Vulgate Version — "Novum Testamentum." 

The New Testament is "The Book — of Jesus Christ " 
(Matthew i. 1) just as the Old Testament is " The Book — 
of Adam " (Genesis v. 1. See also Luke x. 20 ; Eevela- 
tiou XX. 12-15 ; xxi.-27). The Old Testament is the cov- 
enant of works, and ends in a curse (Malachi iv. 6 ; cf. 
Galatians iii. 10) ; the New Testament is the covenant of 
grace, and ends with a blessing (Revelation xxii. 14, 21). 

The Order of the Books.^ In speaking of the order 
of the books of the New Testament it should be observed 
that there is not only harmony, but progress also in their 
doctrinal teaching, and that this harmony and progress 
may be looked upon as an evidence of the guiding hand 
of God in connection therewith. In order, however, to 
see the progress and development in the teachings of the 
New Testament it is necessary to read and study the books 
composing it in their logical order and arrangement. 
That the student of the Bible may be helped in this par- 
ticular direction the following order of the books is sug- 
gested : 

The order of the four Gospels is probably that in which 
they occur in our English Bible, although modern schol- 
arship is inclined to give Mark the precedence over 
Matthew. 

The order of the Pauline Epistles may be arranged un- 
der four groups : (1) 1 and 2 Thessalonians ; (2) 1 and 2 
' " Outline Study of the Bil)le," by the author. 



Introduction 1 1 



Corinthians, Galatians, Eomans; (3) Philippians, Phil- 
emon, Colossians, Ephesians ; (4) 1 Timothy, Titus, 2 Tim- 
othy, Hebrews (?). 

The order of the General Epistles: James, 1 Peter, 
2 Peter, 1, 2 and 3 John, Jude. 

The Eevelation, closing the canon. 

The progress in the teachings of the New Testament is 
seen when one observes that ''truths found in germ in 
the Gospels are historically illustrated in the Acts, doc- 
triually unfolded and applied in the epistles, and symbol- 
ically presented in the Apocalypse." 

While the order in which the books of the New Testa- 
ment occur in our Authorized or Eevised Versions may 
not be the chronological order in which they were written, 
there is much to lead us to believe that they are in a 
logical order, and thus bear witness to a superintending 
providence which has exercised care relative to the order 
in which the books have come down to us. This is shown 
by a careful examination of the chart : " The New Testa- 
ment as a Whole" (pages 14, 15). 

The Gospels and Acts, called the historical books of the 
New Testament, deal with the person and work of the 
Founder of Christianity, from His birth until the time in 
which He was taken up into heaven, from which place 
He poured out upon the waiting disciples the gift of the 
Holy Spirit, under whose power the apostles went every- 
where preaching the Gospel and establishing Christian 
churches. 

Matthew closes with the account of the resurrection ; 
Mark, the ascension ; Luke, the promise of the Spirit ; 
John, the second coming. Here is progress in the devel- 
opment of truth in the order of the Gospels. 

The epistolary division of the New Testament, the 
Pauline and General Epistles, sets before us, naturally and 
logically, the difficulties and conflicts — ecclesiastical, doc- 



1 2 Introduction 



trinal, ethical, racial, and practical — of the churches 
already founded through the agency of the apostles and 
the early disciples. 

Then comes the Book of the Eevelation, setting forth 
the future of the Christian Church : the final goal of the 
believer in Christ ; the reward for believing in Christ 
(Gospels), and living for Christ (Epistles). 

Again, take the great facts of the life of Christ in their 
proper order, and see how the arrangement of the epis- 
tles, for example, fits into this plan. The great facts of 
Christ's life may be summed up as follows: first, the 
death, burial, and resurrection of Christ (usually men- 
tioned together) ; then the outbreathiug of the Spirit upon 
the disciples ; then follows the forty days' walk upon the 
earth in the power of a risen life ; after that comes the 
ascension into heaven, with its consequent joy as compen- 
sation for the cross endured ; then the seating at the right 
hand of the Father ; and, finally, the coming again in 
power and great glory. Now observe how wonderfully 
these facts in their order are observed in the arrangement 
of the epistles : first, there is Eomans, with the death, 
burial, and resurrection of Christ ;' then the Corinthian 
epistles in which the Holy Spirit is seen baptizing the be- 
lievers into one body in Christ ; then comes the new walk 
in the Spirit in Galatians, and the new plane of life in the 
heavenlies as set forth in Ephesians ; Philippians follows 
with its compensations of joy for all the renunciations of 
the Christian life ; Colossiaus commands us to place our 
affections above, where Christ is seated at the right hand 
of God ; while the Thessalonian epistles set before us the 
comforts and warnings in connection with the coming 
again of our Lord and Saviour Jesus Christ. 

Once more, it is worthy of note that all the epistles 
written to Gentile believers come together (Eomans to 
2 Thessalonians) ; then those to individuals (Timothy, 



Introduction 13 



Titus, Philemon) ; after that come the letters written to 
Jewish believers (Hebrews to Peter) ; and finally, we have 
the General Epistles (John and Jude). Then, what book 
could more fitly close the canon of Scripture than the 
Revelation? Is not a superintending providence seen 
here! 

Thus we see that while the books of the New Testament 
in our English versions may not be in the " order of pro- 
duction," they are in the "order of development and ap- 
plication of the truth taught therein." Is there not a 
manifestation of the guiding hand of God in this arrange- 
ment of books in the New Testament canon 1 ' 

The New Testament as a Whole. An understand- 
ing of the New Testament as a whole is necessary before 
we can appreciate its component parts ; we must see its 
contents telescopically before we can view them micro- 
scopically ; we must comprehend the general before the 
particular. 

A structural view of the New Testament as a whole is 
herewith presented in order that the twenty-seven books 
composing the New Testament may be seen in the group 
forms in which they naturally fall. Here are three gen- 
eral divisions : History — the Gospels and Acts, dealing 
with Christianity's Person ; Teaching — the Pauline and 
General Epistles, setting forth Christianity's precepts ; 
and, finally, Prophecy — the Eevelation, setting forth 
Christianity's program. Here we have, in these three 
main divisions, the past, present, and future of Chris- 
tianity. We have the life of Christ, and the activity of 
the apostles ; then the correspondence of those engaged 
in the work ; and, finally, the outlook of it all. We are 
told how to believe in Christ (Gospels and Acts) ; then 
how to live for Christ (Epistles) ; and, finally, the reward 
for believing in and living for Christ (Eevelation). 
* After A. T. Pierson. 



14 General Outline View of the New Testament 



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General Outline View of the New Testament 

A GENERAL view of the contents of the New 
Testament is indispensable to an adequate un- 
derstanding of the books composing it and of 
the great doctrines and truths taught therein. Each 
book has its own peculiar setting and can be understood 
only in the light of such history and circumstances. 

The New Testament books may be said to fall into 
three groups : historic, didactic, prophetic. Let us con- 
sider each of these main divisions. 

Historical Books of the New Testament 
The first five books of the New Testament, like the 
first five of the Old Testament, may be properly termed 
historic. They are Matthew, Mark, Luke, John, and 
The Acts of the Apostles. They deal with the historical 
foundations of Christianity, with the person and work of 
its Founder, and with the historical basis of the Christian 
Church — the Gospels setting forth the Church in promise 
and prophecy, the Acts showing the establishment of the 
Church in actual fact. 

I. The Gospels. Let us look for a moment in a 
general way at the Gospels. We note that there are four 
gospel records — why four f Are we to suppose that we 
have in these four inspired records a complete account of 
the life and work of Jesus Christ? From the statement 
of one of the evangelists, we would answer this question 
in the negative. John says: **Aud many other signs 
truly did Jesus in the presence of his disciples, which 
are not written in this book : But these are written, that 

16 



General Outline View of the New Testament 1 7 

ye might believe that Jesus is the Christ, the Son of God ; 
and that believing ye might have life through his name" 
(John XX. 30, 31). " And there are also many other 
things which Jesus did, the which, if they should be 
written every one, I suppose that even the world itself 
could not contain the books that should be written " 
(John xxi. 25). Paul, in writing to the Corinthians, re- 
minds them of the words of our Lord Jesus, how that He 
said : ''It is more blessed to give than to receive," yet 
we do not find these words anywhere in the four gospel 
records. 

We have here an illustration of what may be called the 
inspiration of selection — power bestowed upon the evan- 
gelists by the Holy Spirit by which they were able to 
choose from the life of Christ such words, works, in- 
cidents, miracles and parables as best suited the distinct 
and specific purpose they had in mind. We may say that 
each writer had his own unique purpose in his selection 
of material. Indeed, there can be no true study of the 
Gospels unless this important fact is constantly borne in 
mind. 

A fourfold view of Christ is presented in the Gospels. 
The number four indicates the unfolding of the evangel 
in all its fullness so that it reflects the fourfold sway of 
God in the world. Four is the world number. The 
Gospel meets the fourfold wants and views of the world, 
and under a fourfold aspect displays the infinite riches of 
revelation. They are the four inspired histories of the 
life of our Lord Jesus Christ in the New Testament. 
They all refer to and treat of the same Kedeemer and the 
same salvation, though not dealing with precisely the 
same details and incidents in our Lord's life. We have, 
therefore, one Gospel under a fourfold aspect : the Gospel 
according to Matthew, Mark, Luke, and John. The 
stream that flowed from the Garden of Eden was parted 



l8 General Outline View of the New Testament 

into four heads ; so the record of the life of Him who is 
the water of life comes to us through four gospel channels. 

The following illustration throws light on the purpose 
of the fourfold gospel record : 

A famous sculptor in Paris, who makes busts and 
statues of celebrated men, has the following method of 
operation : the room in which he works is circular, and 
around its circumference a number of cameras are placed 
in position, all pointing towards the center where stands 
the subject for the bust or statue. All lights are properly 
arranged, and at a given signal photographic exposures 
are made, and so a picture or photograph is taken of the 
subject from different points of view, and the bust or 
statue when finished is the result of these combined views 
of the person. Thus a statue is made which could not be 
possible as the result of one single view. So the Evan- 
gelists have placed their photographic cameras on four 
sides of our Lord Jesus Christ, and given us a composite 
picture as the result of these four different view-points. 
To understand Christ, to get a full-orbed view of His 
person and work, we must get a vision of Him which is 
the result of this fourfold combined picture. 

The differences in the narratives are such as arise from 
the above facts. The same thing is true, in a limited 
sense, of Socrates. We have extant two accounts of the 
life and character of Socrates, one by Plato, the other by 
Xenophon, both of which widely differ. Shall we say 
that there never was such a person as Socrates simply 
because these two historians speak so differently of him ? 
Shall we say that there was no such person as Jesus 
Christ simply because the Evangelists speak differently 
of Him 1 

There is no contradiction at all between them. Each 
presents Christ from his own view-point. Cicero says, 
**The eye sees only that which it brings with it the 



General Outline View of the New Testament 19 

power of seeiDg. ' ' Every man sees another man out of 
his own eye, and gets a view of that other that no other 
person gets. 

Matthew's Album of Christ. Jesus Christ is here 
presented from the Jewish point of view, showing that 
He was the promised Messiah, of the seed of Abraham 
and through the kingly line of David (Matthew i. 1). 
Jesus of Nazareth fulfilled the Old Testament predictions 
relating to the Messiah (cf. the oft-recurring expression : 
"This was done that it might be fulfilled," i. 22, 23; 
ii. 5, 15, 17, 23 ; iii. 3, 15 ; iv. 14, etc.). This phase is 
especially noticeable in connection with the sufferings of 
Christ (xxvi. 23, 24, 31, 52 ; xxvii. 9, 35, 42, 43, 46 ; cf. 
Psalm xxii. 8-18). There are sixty Old Testament 
quotations in Matthew. 

Mark's Portrait of Christ. Mark was written for the 
purpose of presenting Christ to the Eomans. For this 
reason Jesus is set forth in this Gospel as the mighty 
worker, the faithful "Servant of the Lord " (Isaiah xlii. 
1-9), the One Who does the will of God perfectly. The 
key verse of this Gospel may be set forth as "the Lord 
working " (xvi. 20), for it begins with activity (i. 9) and 
ends with " working " (xvi. 20). 

There is a noticeable absence in the introduction to 
Mark's Gospel of Christ's genealogical table. The reason 
for this lies in the fact that Mark's purpose is to present 
Jesus Christ as the Mighty Worker, and for this reason 
the record starts with the presentation of Christ as a full 
grown man. One is not usually interested in the gene- 
alogy of a servant. There is a noticeable omission of 
references to Christ's birth, childhood, flight into Egypt, 
visit to Nazareth and early life. 

There are very few references in Mark to the Old Tes- 
tament or, as in the case of Matthew, to fulfillments of 
prophecy. The Romans were not acquainted with the 



20 General Outline View of the New Testament 

Hebrew Scriptures nor with the prophecies regarding 
Christ, consequently not much is made of connecting 
Christ with the Old Testament. The Saviour is here pre- 
sented with present, not past interest. To the Eomans, 
Christ is not so much, if at all, a man of prophecy as a 
man of power. To the Eoman mind Csesar, the Emperor, 
stood for power, so Christ is presented as an ideal of power 
— He has power over nature to control, over demons to cast 
out, over sickness to recover, over death to quicken. It 
may be noted in this connection that Paul in writing to 
the Eomans (i. 16) describes the Gospel as the "power 
of God." 

The key- word of Mark's Gospel is "straightway " or 
"immediately" (cf. i. 10, 12, 18, 20, 28, 29, 42; ii. 2, 8, 
12, etc.)- In harmony with the purpose of this book, it 
sets forth the prompt, unwavering obedience of the " Serv- 
ant of the Lord." This key- word occurs forty-one times 
in Mark and only two or three times in Matthew and 
Luke. Surely this is not a mere accident, but the result 
of deliberate intention. 

Mark is the Gospel of activity. Christ is restlessly 
active. The whole book is crowded with action, with 
deeds rather than words. Matthew with its twenty-eight 
chapters has twenty miracles ; Luke with its twenty-four 
chapters has twenty ; while Mark with only sixteen chap- 
ters has nineteen miracles. Matthew has fifteen parables, 
Luke twenty-three, Mark only four, and these four deal 
largely with the idea of the growth and power of the 
kingdom of God. Christ is everywhere active ; He rises 
" very early in the morning" (i. 35), has no time to eat 
(vi. 31) J even His periods of rest are broken into. Jesus 
is "driven" not "led" (as in Matthew) by the Spirit. 
Matthew, narrating the healing of the epileptic boy, de- 
scribes him as one that "suffereth grievously," whereas 
Mark says that the spirit so afflicted the child that it 



General Outline View of the New Testament 2 1 

"dasheth him down and be foameth, and griudeth his 
teeth" and " casteth him both into the fire and into the 
water" and convulsed him grievously so that he '' fell to 
the ground and wallowed foaming." 

Mark is the Gospel for this rushing, busy age, which 
may be described as being "driven " rather than "led." 
This Gospel is occupied with "the crowds" and "the 
multitudes" (i. 33, 46 ; ii. 2, 13, 15 ; iii. 7, 8, 9, etc.). 

Luke's Picture of Christ. Luke gives us the Gospel 
presented in such a way as would effectively appeal to 
the Greeks, who idolized humanity. For this reason 
Luke has been called the Gospel of the humanity of Christ. 
The genealogy of the Saviour is not so much through 
Abraham or David, as through Adam (iii. 38), There is 
no Jewish exclusivism here : Jesus Christ is Son of Man. 
Much is made of the birth, childhood and growth of 
Jesus. The human attributes and characteristics of His 
person are made prominent. He is the ideal man, the 
perfection of manhood, a son of man, yet TJie Son of Man. 
Christ is here presented in the largest human relation- 
ships. 

Luke, in describing the transfiguration, tells us that 
while Christ prayed the fashion of His countenance was 
altered, thus emphasizing the human element in the 
Master's life. Matthew makes the simple statement that 
Christ was transfigured before the disciples. 

The Greeks stood for the universality of humanity. 
This thought is prominent in Luke, for the pedigree of 
Christ is traced back to Adam, the father of the race 
(iii. 37, 38). "All flesh " shall see the salvation of God 
(iii. 6). Christ is enrolled as a citizen of the Eoman 
Empire (ii. 1-7). He is a " Light for the Gentiles " and 
His salvation is for "all peoples" (ii. 31, 32). The 
Seventy are sent to the Gentile nations as the Twelve 
were sent to the Jews (x. 1). Elijah is sent to a heathen 



22 General Outline View of the New Testament 

widow (iv. 26). Naaman the Syrian is cleansed (iv. 27). 
The gratitude of the Samaritan is recorded (xvii. 16-18) ; 
the parable of the good Samaritan is found here (x. 28-36). 

The Christ of John. The Fourth Gospel has for its 
purpose the presentation of those elements of Christ's life 
which tend to prove the Deity of the Saviour. Indeed 
this is the express purpose of the writer : *' And many 
other signs truly did Jesus in the presence of his dis- 
ciples, which are not written in this book ; but these are 
written that ye might believe that Jesus is the Christ, the 
Son of God, and that believing ye might have life through 
his name" (xx. 30, 31). In harmony with this purpose, 
the Gospel begins with the statement of Christ's Deity 
(Introduction i. 1-18 — " The only begotten God," ver. 18, 
R, V. M.) and closes with the exclamation of Thomas, 
*' My Lord and my God " (xx. 28). Chapter xxi. of this 
Gospel is an epilogue, the Gospel really being complete, 
in a sense, at the end of the twentieth chapter. 

Great prominence is given to discussions and discourses 
regarding the Deity of Christ in this Gospel (cf. v. 18-47 ; 
viii. 12-69 ; x. 22-42). We have the record in John of 
three attempts to stone Christ and in each instance it was 
because of His claim to Deity (v. 18 ; viii. 59 ; x. 31). 

John seeks to present the claims of Jesus upon the 
people by setting forth in the simplest form and manner 
those manifestations of the glory of the incarnate Son of 
God which elicited faith from those who beheld these 
" signs " (xx. 30, 31) which He did in their presence. 
To the writer, it seemed a reasonable thing to believe 
that the presentation of the same evidence would produce 
similar results in the lives of those who would read his 
Gospel. 

While the Deity of Christ is the main theme of John's 
Gospel, John nevertheless comprises all the character- 
istics of the other Gospels ; Jesus is the Messiah, as pre- 



General Outline View of the New Testament 23 

seuted by Matthew (i. 49 ; iv. 25, 26 ; xviii. 36, 37) ; the 
Servant of God, as in Mark (iii. 16 ; v. 30 ; vi. 38) ; and 
the Son of Man, as in Luke (iv. 6 ; vi. 54 ; xi. 34 ; xii. 27 ; 
xix. 28, 30, 31). John presents Jesus Christ, above all, 
as the Son of God : as God manifest in the flesh (i. 18 ; 
XX. 28) ; His eternal preexistence (i. 1) ; His separate 
existence (i. 1) ; He is God (i. 1) ; Creator of all things 
(i. 3) ; the only begotten Son, literally, the only begotten 
God (i. 18, E. V. M.) ; the Son of God (i. 49) ; equal with 
the Father (v. 23), etc. 

John has been called the Gospel for the Christian, as 
Matthew is the Gospel for the Jew, Mark for the Eoman, 
and Luke for the Greek, probaby because it comprises 
all the elements of the other three. Just as the inscrip- 
tion on the cross was written in Hebrew, Latin and 
Greek, representing the three leading races of mankind, 
so the Gospel is recorded in the same threefold way. 
When the Hebrew, the Eoman, and the Greek have be- 
lieved in Christ they are '' Christians," and so are ready 
for John, the ''Gospel for the Christian." These three 
nationalities lose their identity in the Christian, who is 
the perfect man : intellect (Greek — Luke), sensibilities 
(Jew — Matthew), and will (Eoman — Mark) being sur- 
rendered to the service of the Christ. 

The Portrait of the Messiah as Given in the Gospels. 
The portrait of the Messiah as given in the prophets pre- 
sents a complete picture of the coming Messiah and De- 
liverer. Sixty names and titles in all describe elaborately 
His person and work. All these names and titles, how- 
ever, may be summed up under the following four heads : 

1. That of King (Isaiah xxxii. 1 ; Jeremiah xxiii. 5 ; 
Zechariah ix. 9) — Matthew. This title includes the par- 
ticulars of the kingdom : its nature, extent, growth, sub- 
jects, glory, strength. This fully accords with Matthew's 
Gospel, the very ain^ of which is to set forth Jesus Christ 



24 General Outline View of the New Testament 

as the King of Israel, the founder of the Kingdom of 
Heaven. So the genealogy of Christ in Matthew is 
traced back through the royal and kingly line of David. 
The " kingdom of heaven " is spoken of about thirty-two 
times in Matthew. 

2. That of the Servant of Jehovah (Isaiah xlii. 1-7 j 
liii. ; Ezekiel xxxiv. 23) — MarJc. Christ is herein set 
forth as the Servant of God — the One doing God's service 
and will. He is the sin- bearer, sacrifice, law-keeper, 
prophet, priest, teacher. This accords with the purpose 
of Mark's Gospel, the key-note of which is service, and 
which is characterized by the words " straightway," and 
''immediately." Hence no attention is paid to the 
matter of genealogy, for we are not interested in the 
pedigree of a servant. Mark plunges at once into the 
activities of the life of Jesus. 

3. That of the, or a Son of Man — Humanity (Isaiah 
vii. 14 ; ix. 6 ; Daniel vii. 13) — LuJce. In these passages 
the Messiah is set forth as being genuine man, with a 
human nature like ours — with the exception, of course, 
of sin, which, by the way, is no integral part of human 
nature as originally created. Depravity is not natural 
so much as unnatural. How beautifully all this accords 
with the purpose of Luke's Gospel, in which Christ is 
set forth preeminently as the Sou of Man, the ideal Man. 
So the genealogy is traced up through Adam. " Handle 
me, and see," are characteristic of this Gospel. 

4. That of the Son of God — Deity (Daniel iii. 25 ; 
Isaiah ix. 6 ; xlvii. 4) — John. In these prophetic Scrip - 
turet* the Messiah is set forth as Jehovah Himself. He 
is equal with God, one with God, really God. There can 
be no doubt surely as to the fact of this being in harmony 
with John's Gospel. We have his own statement to this 
effect : ** But these are written, that ye might believe 
that Jesus is the Christ, the Son of God ' ' (xx. 31). 



Harmony of the Gospels ^ 



HABMONT OF THE FOUR GOSPELS. 


Matt. 


Mark. 


Luke. 


John; 


PART I. 

EVENTS CONNECTED WITH THE BIRTH 

AND CHILDHOOD OF OUR LORD. 
, Time : About \Z\^ year/, b. C. 6i— a. d. 8. 
Scsct. 




1: 1 


1:1-4 

1 : 5-25 
1: 26-38 

1 : 39-56 

1 : 67-80 

2: 1-7 

3: 23-38 

2: 8-20 

2: 21-38 

2: 39.40 

2:41-60 
2:61,62 

3: 1-18 
3: 21,22 
4: 1-13 


1: 1-li' 


2, The Announcement of the Birth of John the 

Baptist. Jerusalem. Aulumn, b. c. 6. 

3. The Announcement of the Birth of Jesus. 

Nazareth. Spring, B. C. 6, 


















Hill Country of JucJsea. April — June, B. c. 5. 








EM Country of Judxa. June, B. 0. 6. 
C The Birth of Jeaus Christ ...••• 


1 : 18-25 
1 : i-17 






Bethlehem. Dec. 25, B. C. 6. 






8. An Angel announces the Birth to the Shop- 

herds. Near Bethlehem. Dec, b. C. 5. 

9. The Circumcision and Presentation in the Tem- 

ple. Bethlehem and Jerusalem. Jan.-Feh., b. c. 4. 
10. The Visit of the Wiso Men 




2: 1-12" 
2: 13-18 
2 : 19-23 






Jerusalem and Bethlehem. Feb., B. C. 4. 
11. The Flight into Egypt ••,.., 




Feb., B. c. 4. 
12 The Return to Nazareth.. .^ 




Spring. B. C. 4. 

13. The child Jesus in the Temple with the Doc- 

tors. Jerusalem. Passover. April, A. ». 3. 

14. Christ's eighteen years' retirement in Naza- 






PART II. 

PROM THE BEGINNING OP JOHN THE 

baptist's MINISTRY TO OUR LORD'S 

FIRST PASSOVER. 

Time : About 9 months. Summer, a. D. 26 — April, 

A.D.27. 

15. The Preaching and Baptism of John. 

The desert and the Jordan. Autumn, a. d. 26. 


3: 1-12 
3 : 13-17 
4: 1-U 


1: 2-8 
1 : 9-11 
1:12,13 




Bethany bexjond Jordan. Jan., a. d. 27. 




The desert beyond Jordan. Jan. — Feb.^ a. d. 27. 


1 : IS-S*- 


Bethany beyond Jordan. Feb., a. D. 27. 











Part I. — 1. Into how manyparts may the Gospel History bo divided? 2. What does 
the first part comprise ? 3. When and where was Christ born? 4. How much older 
was John the Baptist? 6. Give a brief accornt of the life of Christ to the age of 
twelve. 6. Describe the visit to Jerusalem. 7. How many years did Christ live in re- 
tirement ? 8. Where ? 9. What was His ago at the end of this period ? 

Part II.— 9. What period does the second part cover? 10. When and where did John 
the Baptist begin his ministry? 11. How old was Christ at his baptism? 12. Howlong 
was Clirist tempted? 13. Mention all the eveDts that occurred during the month oa 
February, a. d. 27. 



'This Harmony (after Dr. R. F. Weidner) is based on such valuable works as those ol 
Weiseler, Ebrard, Greswell, Andrews, Tischendorf, Robinson, and Gardner. 

25 



26 



Harmony of the Gospels 



HARMONY OF THE FOUR GOSPELS. 



19. The Calling of Andrew and Simon Peter.. 
Near tite Jordan, Feb., A. D. 27. 

20. Tlie Calling of Philip and Nathanael 

On Uto wa7j to Galilee, Feb., A. D. 27. 

21. The Marriage of Cana, and Departure to| 
Capernaum. Galilee, Feb., a, v. '27 

PART III. 

THE EVENTS OP THE FIRST YEAR OF OUR 

lord's MINISTRY, 

Time : One year. Passover, April, a. d. 27 — Pass- 
over, April, A.D. 28. (780-7SI) Year of Rome. 

22. At the Passover, Christ purgeth the Temple... 
Jerusalem, April, A. D. 27. 

23. The Conversation with Nicodemus 

Jertisalem, April, a. d. 27. 

24. Jesus baptizes by hia disciples 

Jiutca, Summer, a. d. 27. 

25. Further testimony of John the Baptist 

£twn, near the Jordan. Autumn, A. D 27. 

26. Christ's discourse with the woman of Samaria. 

Shechem or Sychar. Dec, a. d. 27. 

27. The Healing of the Nobleman's Son 

Ckaia of GaUlee. Probably, Jan., a. d. 28. 

PART IV. 

THE EVENTS OF THE SECOND YEAR OF 

OUR lord's MINISTRY. 

Time : On* year. Passover, April, a.d. 28 — Passover, 
April, A. D. 29. (781-7S2) Year of Rome. 

28. Our Lofd's second Pa-ssover, and the Miracle at 

the Pool of BethesJa. Jerusalem, April, a. D. 28. 

29. The Imprisonment of John the Baptist 

April, A. D. 28. 

30. The Beginning of Christ's Ministry In 
Galilee. April, a. d. 28 » 

■31. Christ's preaching and rejection at Nazareth. 
April, A. D. 28. 

32. He fixes his abode at Capernaum, .^jjnT, a.d. 28 

33. The Call of the first four Disciples. Sea of 
GalHee, near Capernaum, April — May, a. d. 28. 

34. The Cure of a Demoniac in the Synagogue 
at Capernaum. May, a. d. 28 [ 



Matt. 



4:12,17 



13-16 
18-22 



SIark. 



1:14,15 



1: 16-20 
1: 21-28 



Luke. 



3:19,20 



4: 14,15 
4: 16-30 

4:31,32 
5 : 1-11 



4: 33-37 



30KS, 



1: 35-42 
l:4A5l 

2: H2 



2: 13-25 
3: 1-21 
3: 22 
3:23-38 
4: 1-42 
4:43-54 



5: 147 



Part III.— 14. 'What -was the length of our Lord's ministry ? 15. 'What time does tha 
third part include? 16. What is the date of the first Passover in our Lord's ministry? 
■the second? the third? the fourth? 17. Which Evangelist records the early Judeaii 
ministry of our Lord ? 18. Did Christ himself baptize ? John 4 : 2. 19. Sketch the 
history of this period. 

Part IV.— 20. "What period does the fourth part cover? !21. When was John the 
Baptist impri.sonod ? 22. How long had his ministry continued? 23. In what year of 
iis ministry did Christ b(?gin His labors in Galilee ? 24. What city became the centra 
ot His labors ? 25. What distinctive title is ^ven to it ? MaU. 9 : 1. 26, Wfaeu anij 
-whsre were the first foUr disciples called 1 27. Iheir names? 



Harmony of the Gospels 



27 



HARMONY OF THE FOUK GOSPELS. 



35. Tho Healing of Peter's wife's mother, 

and many others. Capernaum. The same 
Sabbaih as last. May, a. d. '4S. 

36. Christ retifes to pray, and preaches 
throughout Galilee. May, a. d. 28 

37. The Cleansing of a Leper. In one 0/ the 
cities of Galilee. May, a. d. 28. 

38. The Healing ofa Paralytic at Capernaum 

Bummer, A. ». 28. 

39. The Call and Feast of St. Matthew. C^ 

periMum. Bummer, \. d. 28. 

•40. The Discourse about Fasting. GalHee. 

Summer, A. D. 28. 

41. The Disciples pluck Ears of Corn on the 

Sabbath. Near Capernaum. After Pentecost, 
Bummer, a. D. 28. 

42. The Healing ofa Wslti with a withered 

Hand. Probably Capernaum. Midsummer, 
A. V. 28. 

43. The Pharisees begin to plot against Jesus 

Probably Capernaum. Midsummer, A. D. 28. 

44. Jesus withdraws to the Sea of Galilee, 
where he heals roany. Midsummer, a.i>.2S. 

45. He retires to the Mountain, and chooses 
his Twelve Apostles. Near Capernaum'. 
Midxummer, A. D. 28. 

46. Multitudes follow him. Near Capernaum 
Midsurnvner, A. D. 28. 

47. Tho Sermon on the Mount. Near Capernaum. 
Midsummer, A. D. 28. 

48. Christ's return to Capernaum, and the 
Anxiety of hisFriends. iJ/idwmmer, a. d. 28 

49. Tho Healing of the Centurion'a servant. Ca- 
pernaum. Midsummer, a^ d. 28, 

50. Jesus restores to life the only son of awidow. 
At Nain. Midsummer, A. D. 28. 

51. John tho Baptist's Question, Probably Ca- 
pernaum. Midswnmer, A. D. 28. 

52. Christ's testimony concerning John the Bap- 
tist. Probably Capehiaum. Midstimmcr,\.D.'2H 

6'i. .Tosus is anointed by a penitent woman. Pro- 
bably at Capermium. Autumn, A. D. 2S. 

54. ChriBt continues his circuit in Galilee, with 
the Twelve. Autumn, a. D.28 

55. The Accusation of casting out devils by 
Beelzebub. CapemauTn. Auiumn, A. Tt.'^S. 

56. Blasphemy against the Holy Ghost. 

Bame placeand time. 

67, Seeking after a Sign, Same place and time 

68. The Ecturn of the Unclean Spirit. Same place 
and time, 

59. Christ's Mother and Brethren come to 

Him, Bame place artd, time 

60. Parables. By the Sea of Galilee and in Caper- 
naum. Autumn, a. d. 28. 



Matt. 



8 : 14-17 

4: 23,24 
8: a-4 

9: 1-8 

9: 9-13 

9: 14-17 

12 : 1-8 

12 : 9-13 
12: 14 

12: 15-21 
10: 2-4 
4: 25 
5: 1-7: 29 

8: 1 
8: 5-13 



MaHKi 



LVRE. 



1:29-34 4: 38-41 



35-39 4: 
40-45 5: 



1-12 
13-17 
18-22 



11: 2-6 

11 : 7-19 



12 : 22-30 
12 : 31-37 



12:38-42 
12:43-45 



2 

2: 23-28 



1-5 
6 

7-12 
13-19 



3 : 19-21 



22-27 
28-30 



12:46-50 3:31-35 



42-44 
12-16 

17-26 

27-32 

33-39 

1-5 

6-10 
11 



12-16 
17-19 
20-49 



1 
2-10 



11-17 
18-23 



John. 



24-35 
36-60 



8: 1-3 



14-23 
10 



29-36 

24^28 



8: 19-21 



28. Who was the fifth disciple ? 29. When were "The Twelve" choeen'> 30. Whaf 
Sermon wa.s delivered on th is occasion? 31. Where is it recorded ? 32. What miracles 
were performed at Capernaum? 

3 



28 



Harmony of the Gospels 



HAEMONY OF THE FOUR GOSPELS. 



<j) The Parable of the Sower 

b) The Reason why Jesus used Parables... 

c) Explanation of the Parable of the Sower, 

d) The Parable of a Candle under a Bushel, 

e) The Parable of the Seed growing Se- 
cretly 

/) The Parable of the WTieat and Tares , 

a) The Parable of the Mustard Seed 

h) The Parable of the Leaven , 

») Christ speaking in Parables 

k) Explanation of the Parable of the "Wheat and 
Tares ..„..-.. 

T) The Parable of the Hidden Treasure 

w) The Parable of the Peart ofGreatPricB 

n) The Parables of the DraW-net and the House- 
holder 

61. The Stilling of the Tempest on the Sea 

of Galilee. Autmnn, A. D. 28 

62. The Healing of theGeraseneDemoniacs. 

Thg SmUh-easlem Shore of the Sea of Galilee. 
Autumn a. d. 28. 

63. The Miracles of the Healing of the Wo- 
man with an issue of blood, and the 
Raising of the Daughter of Jairus. Co- 
pemaum. Autumn, a. E. 28. 

64. The Healing of two Blind men. Near Caper- 
naum. Autumn, a. d. 28. 

65. The Healing of a Demoniac. Sume 

66. Christ teaches at Nazareth,, and is re- 
jected a second time. Autumn, a. d. 28. .. 

67. Christ teaches throughout Galilee. Win- 
ter. Jan.-Feb.,K. D.2d. 

68. TheSendingforthoftheTwelveApostles 
Same. 

69. Herod's opinion of Christ. March-April, 
A. D. 29. 782 Year of Rom^. 

70. Death of John the Baptist, Casdeof Ma- 

chxrus, on the east side of Jordan. March- 
April fL, D. 29. 782 Year of Home. 

71. The Feeding of the Five Thousand. North- 
east Coast of the Sea of Galilee. April, a. d. 29, 

72. Christ walks upon the Sea of Galilee. 

April, A. D. 29. 

73. He heals the sick at Gennesaret 

April, A. D. 29. 

74. The People follow Jesus to Capernaum 

April, A. T>. 29. 

75. Christ's Discourse concerning the Bread of 
Life. Capemav,m, Near Passover, April,A.v.20. 



Matt. Mabk. Luke. John. 



13 : 1-9 

13: 10-17 
13i 18-23 



|13: 24-30 
13: 31,32 
13: 33 
13: 34,36 

13:36-43 
13: 44 
13:45,40 

13: 47-52 

8:18,23-7 
8: 28-34 



9: 18-26 

9: 27-31 

9: 32-34 

13: 53-58 
9 : 35-38 

10:1-11:1 

14:1,2, 

14: 3-12 

14:13-21 
14: 22-33 
14: 34-36 



4:1-9 

4: 10-13 
4: 14-20 
4:21-25 

4:26-29 

4: 30-32 

4:33,34 



4:35-41 
5: 1-20 




5: 21-43 



1-6 
6 



6:7-13 
6:14-16 
6: 17-29 



8: 22-25 
8: 28-39 



8: 40-56 



9: 1-8 
9: 7-9 



6:30-44 9: 10-17 6: 1-lS 



6: 45-52 
6: 53-56 



6: 16-21 



6: 22-2t 



6: 2:^1: 1 



33. 'Where did Christ speak many parables ? 34. How often waa Ohnst rejected at 
Kazareth 1 35. Whea was Joha the Baptist beheaded ? 



Harmony of the Gospels 



29 



HARMONY OP THE FOUR GOSPELS. 



PART V. 

THE EVENTS OP THE FIRST HALF OP THE 

THIRD YEAR OP OUR LORD's 

MINISTRY. 

Time, Six months. Passov^, April, a. d. 29— Feast 

0/ Tabernacles, Oct., a. d. 29. 

782 Year 0/ Rome. 

76. Christ confutes the Scribes and Phari- 
sees. Capernaum. Summer, A. D. 29 

77. DeGIement. Same 

78. He heals the Daughter of a Syrophoeni 
Cian Woman. Land of Tyre and Sidon. 
Summer, a. d. 29. 

79. The Healing of a Deaf and Dumlr man, 

and many otnel^. Decapolis, near the Sea of 
Galilee. Summer, a. d. 29. 

80. Christ feeds the Four Thousand. Same. 

81. The Pharisees and Sadducees demand a 

sign from Heaven. Mugdalaor Capernaum. 
Summ.er, a. d. 29. 

82. Warnings against the Pharisees and the 

Sadducees. North-east coast of the Sea of 
Galilee. Summer, a. d. 29, 

83. Christ heals a Blind man. Bethsaida 
Summer, a. d. 29. 

84. TlieConfession OfPeter. Region of Csesa- 
rea Philippi. Summer, a. d. 29. 

85. Christ foretells his Passion. Same 

86. Rebuke OfPeter. Sa-me , 

87. The Cross must be borne. Same 

83. The Transfiguration. Regiim of Cxsarea 
Philippi. Probably on Sit. Hemion. Summer, 
A. D. 29. 

89. The Ouestion as to the Coming of Elijah. 

Same. 

90. The Healing Of the Lunatic Child 

Region of CiBsarea PhRippi. Summer, a. d. 29. 

91. Our Lord again foretells his Death and 
Resurrection. Galilee. Aulumn, a. i> 2^. 

92. Tho Tribute Money 

Capernaum. Autumn, a. ». 29. 

93. Several discourses with the Disciples. 
Capernaum. Autumn, a. d. 29. 

(a) On the Greatest in the Kingdom of 

Heaven 

(6) On one Casting out Devils 

(c) On OfTences 

(d) Tho Parable of the sheep gone astray.. 

(e) The Treatment of an erring Brother,.. 
(/) The Blessing promised to United Prayer 
{g\ The Parable of the Unmerciful Servant. 



15: 1-9 

15: 10-20 



15: 21-28 



16:29-31 7:31-37 
15:32-38 8: 1-9 

8:10-12 



15: ag- 
io : 4 



16: 5-12 



Matt. 



Mask. 



7:1-13 
7:14-23 



7: 24-30 



16; 13-20 

16:21 

10: 22, 23 
IG: 24-28 
17 : 1-9 



17: 10-13 
17: 14-21 



17: 22 23 
17i 2^-27 



18: 1-5 



8: 13-21 

8: 22-26 

8: 27-30 

8: 31 
8: 32,33 
8:34-9:1 
9: 2-10 



18: 6-9 
18: 10-14 
18t 15-18 
18:19,20 
13: 21-35 



LDK£. 



9: 18-21 
9: 22 



9 : 23-27 
9 • 23-36 



9: 11-13 

9: 14-29 9 : 37-42 



9:30-32 



9: 33-37 
9: 38-41 
9:42-50 



9: 43-45 



9: 46-48 
9 : 49, 50 



John. 



Part v.— 36. Into how many parts can the last year of our Lord's ministry be dl- 
^ded? 37. What period does the fifth part cover? 38. Mention the countries which 
Christ visited during these six months? 39. What are the most important erenta tha6 
occurred during this period? 



30 



Harmony of the Gospels 



HAKMONT OF THE FOUE GOSPELS. 



PART yi. 

THE EVENTS FROM THE FEAST OP TABEE- 

NACRES UNTIL OUR LORD's FINAL 

ARRIVAL AT BETHANY. 

Time, ahoxit six months. 
Oct., A, D. 29— April, a. d. 30. 

94. Jesns goea up to the Feast of Tabernacles..., 
Road to Jerusalem. Oct., a. D. 29. 

95. Jesu3 at the Feast 

Jerusalem. Oct., a. d. 29. 

96. The Woman taken in adultery 

Jenisalem Oct., a. d. £9. 

97. Christ teaches in the Temple. Same „.. 

98. The Healing of the man born blind....^ 

Same. 

99. The Parable of the Good Shepherd..- 

Same. 

100. Our Lord's final Departure from Galilee...., 
Galilee and Samaria. Nov., a. D. 29. 

101. Warnings to certain who would follow 
Christ. Same 

102. He sends out the Seventy Disciples 
Probably Samaria, Noi'., a. d. 29. 

103. The Doom of the Impenitent Cities. Same... 

104. The Return of the Seventy 

Samana and Perea. Nov — Dec, A. v 

•105. God's truth revealed to the Humble 
Samaria, Nov., A.D. 29. 

106. He journeys through Perea, Nov., a.t>.29. 

107. The Parable of the Good Samaritan 

Probably Perea, Nov., a.d. 29. 

108. The Disciples are again taught how to pray.. 
Samaria or Perea, Nov., a. D. 29. 

109. Jesus reproves the Pharisees 

Probably Perea. Nov. — Dec, a. d. 29. 

no. Exhortation to the Disciples, Same 

111. The Parable of the Rich FooL Same 

112. Discourses. Same 

113. How to regard God's judgments. Same 

114. The Parable of the Barren Fig-tree. Same... 

115. Christ heals an Infirm Woman. Same 

116. Parables. Same 

117. Discourses on the Way to Jerusalem. 

Perea, Dec, a.d. 29. 

118. He visits Mary and Martha ~ 

Bethamj, Dec, a. D. 29. 

119. The Discourse of Jesns at the Feast of Dedi- 
cation. Jeruxalem. Dec, A.D. 29...,. ., 

120. Jesus retires again to Perea. Bethany, beyond 
Jordan. Dec, a. D. 29 

121. The Healing of the Man with the Dropsy 
Perea, Dec, a. d, 29. 



.20. 



8: 19-22 



Matt. 



11:20-24 

11: 25-30 
19: 1,2 



Mask. 



9: 51-56 



10 



10: I 



LXIKS, 



67-62 
:1-11 



12-16 
17-20 



10: 21-24 



26-37 

1-13 

37-64 

1-12 
13-21 

22-69 

1-5 

; 6-9 

10-17 

18-21 
22-36 



10:38-42 



14: 1-6 



JoBH. 



7: 2-ia 
7: 11-52 

7:53-8:11 

8: 12-59 
9: 1-39 

9:40- 
10:21 



10: 22-39 
10:40-42 



Part VI. — iO. How long a period does the sixth part cover? 41, What feast did 
Christ attend in Oct., a. d. 29? 42. How long was this before His death? 43. Who 
gives us an account of the duinigs of Christ during these last months? 44. In what 
«ounti7 did Christ quw mainly labor ? 



Harmony of the Gospels 



31 



HaKMONY of the FOUE gospels. Matt, Mark. Luke. John, 



122. Christ teaches Humility. Same - 

123. The Parable of the Great Supper. Same 

124. What is required of disciples „.. 

Perea. Dec, a. D. 29. 

125. Parables. Same. 

a) The Parable of the Lost Sheep - 

b) The Parable of the Lost Piece of Silver 

c) The Parable of the Prodigal Son , 

d) The Parable of the Unjust Steward 

e) The Rebuke of the Pharisee.s , 

/ ) The Parable of the Bich Man and Lazarus 

126. Various Sayings of Chriat. Perea. />6C., a. D.29 

o) On Ofl'ences 

fc> On Forgiveness 

c) On Faith 

d) On Duty - 

127. The Raising of Lazarus. Perea and Bethany 
Jan. — Feb., a. d. 30. 

128. The Gathering of the Council of the Jews. 
Jerusalem. Jan. — Feb., a. d. 30. 

129. Christ abides in Ephraim 

Feb.~Mar., A. D. 30. 

130. He begins his last journey to Jerusalem. The 
borders of Galilee aud Samaria. Mar., a.D. 30 

131. The Cleansing of the ten Lepers. On the bor- 
ders of Samaria. March, A. D. 30. 

132. Discourse upon the coming of the Kingdom 
of God. Same. , 

133 The Parable of the Unjust Judge Same 

134. The Parable of the Pharisee and Publican 
Same. 

135. On Divorce and Marriage. Same 

136. Christ blesses little Children. Same 

137. The Rich Young Man. Same 

138. On Riches. Same 

139. The Reward of them that leave all for 
His sake. Same 

140. The Parable of the Laborers in the Vine 
yard. Same , 

141. Our Lord again foretells his Death and 
Resurrection. The Valley of the Jordan, 
near Jericho. March, a. d. 30. 

142. The Ambition of the Sons of Zebedee 

reproved. Near Jericho. March, A. v>. 30. 

143. The Healing of two Blind Men near Je- 
richo. March, A. D. 30 

144. The Visit to ZacchjBUS. Jericho. March, 
A. D. 30. 

145. The Parable of the Pounds. Near Jerusalem. 
March, A. D. 30. 

146. Christ arrives at Bethany, six days before 
the Passover. Friday eueniny, Nizan b</(, 
March 31s(, a. D. 30. 



19: 3-12 
10: 13-15 
19:16-22 
19:23-26 



19: 27-30 
20: 1-16 
20: 17-19 

20: 20-28 
20: 29-34 



10:2-12 
10:13-16 
10:17-22 
10:23-27 

10:2»-31 



14: 7-11 
14: 12-24 
14:^5-35 



15: 1-7 
16: 8-10 
15: 11-32 
16: I-I3 
16: 14-17 
16: 19-31 

17: 1.2 
17 : 3, 4 
17 : 5, 6 
17: 7-10 



17: 11 
17: 12-19 



17: 20-37 
18: 1-8 
18 : 9-14 



18 

18:15-17 
18: 18-23 
18; 24-27 

18: 28-30 



10:32-34 18: 31-34 



10:35-45 
10:46-52 



18:35-43 
19: 1-10 



19: 11-28 



11:1-44 

11: 45-59 
11-: 61 



11: 55- 
12: 1 



45. When was Lazarus raised from the dead ? .4(5. When did Christ begia Hia lastj 
Journey to Jerusalem ? 
47. Wbea did Christ arrive at Bethany} 



32 



Harmony of* the Gospels 



HARMONY OF THE FOUR GOSPELS. 



,PART VII. 

THE EVENTS OF OUR LORD's PASSION 
AND DEATH. 

Time. Eight days. From Saturday, April 1, a. D. 
30, Nizan 9 — Sunday, April9, \.D.30, NizanVI. 
Saturday, April 1, a. d. 30. Nizan 9. 
Sunset on Friday — Sunset on Saturday. 

147. The J«w8 come to Bethany to see Jesus and 
Lazarus. Saturday {Sabbath) Afternoon ond 
Evening. 

Sunday, April 2, a. d. 30. Nizan 10. 
Sunset on Saturday - Sunset on Sunday. 

148. The Triumphal Entry into Jerusalem 
Monday, April 3, a. d. 30. Nizan 11. 

Sunset on Sunday— Sunset on Monday. 

149. The Cursing of the Barren Fig-tree 

150. The Second Cleansing of the Temple 
Tuesday, April 4, A. D. :iO. Nizan 12. 

Sunset on Monday — Sunset on Tuesday. 

151. The Withering of the Fig-tree end the 
Power of Prayer 

152. The Authority of Christ questioned 

153. The Parable of the Two Sods 

154. The Parableof the Wicked Husbandmen 

155. The Parable of the Wedrlin^ Garment...^ 

156. Question as to paying Tribute to Csesar. 

157. Reply to the Sadducees concerning the 
Resurrection 

158. The First and Great Commandment...... 

159. How is Christ David's Son 7 

160. The Scribes and Pharisees condemned 

161. The Widow's Mite 

1G2. Certain Greeks desire to see Jesua 

163. The Unbelief of the .Tews 

164. The Prophecy of the Destruction of Je- 
rusalem and the End of the World 

165. The Parable of the Ten Virgins '... 

166. The Parable of the Talents 

167. The Description of the Last Judgment 

468. The Jews plot Christ's Death 

Wednesday, April 5, a. d. 30. Nizatj 13, 

Sunset on Tuesday — Sunset on Wednesday. 

i69. The Anointing by Mary of Bethany 

Afternoon and Evening. 

170, Judas agrees to betray Christ 

TuuREDAY, April 6, a. d. 30. Nizan 14, 
Sunset on Wednesday — Suriselon Tliursday. 

171, The Disciples sent to prepare the Pass- 
over 

172, Christ enters the City 



Mait. Mask. Luke. John, 



21 : 1-11 



21:18.19 

21: 12-17 



21: 20-22 
21: 23-27 
21: 28-32 
21: 33-46 
22: 1-14 
22: 15-22 

22: 23-33 
22: 34-40 
22: 41 46 
23: 1-39 



24: 1-51 
26: 1-13 
25: 14-30 
25: 31-46 
26: 1-5 



26: 6-13 
26: 14-16 



26: 17-19 
26:20 



11: 1-11 



11: 12-14 
il: 15-19 



11:20-26 
11:27-33 

12: 1-12 

12:13-17 

12:18-27 
12:28-34 
12:35-37 
12:38-40 
12:41-44 



13: 1-37 

14: 1,2 

14: 3-9 
14: 10,11 



14:1216 
14: 17 



19: 29-44 



19:45-48 
21:37,38 



20: 1-8 

20 » 9-19 

20: 20-26 

20: 27-39 
20: 40 
20: 41-44 
20: 45-47 
21: 1-4 



21 : fi-3« 



22: 1, 2 



22: 3-6 



22 : 7-13 
22: 14 



12:9-11 



12: 12-19 



12: 20-36 
12: 37-50 



12:2-» 



48. How many days are included in the seventh part? 49. When did a Jewish day 
"begin? 50. What occurred on Saturday, before Passion Week ? 61. Describe the events 
of Palm Sunday. 52. Of Monday in Passion Week. 53. Where did Christ spend his 
nights? 64. Describe the events of Tuesday. 65. Where was Christ oa Wedaeeday } 
66. What occurred oo that day } 



Harmony of the Gospels 



33 



HARMONY OF THE FOUR GOSPELS. 



Friday, April 7, a.d. 30. Nizan 15. 
Sunset on Thursday — Sunset on Friday. 
Christ reproves the Ambition of the Disci- 
ples. Thursday Evening. Nizan 15 „... 

He washes the Feet of the Disciples 

Thursday Evening. Nizan 16. 

The Announcement of the Betrayal 

Thursday Evening. 

Judas withdraws. Thursday Evening 

The New Commandment. Thursday Evening. 

The Institution of the Lord's Supper 

Thursday Evening. 

Peter's Denial foretold. Thursday Evening. 

Christ's Last Discourse. Thursday Evening.. 

Christ's Sacerdotal Prayer. Thursday Evening 

Christ entersthe Garden ofGethsemane 

Thursday Evening, near midniglU. 

The Agony in Gethsemane. Earty Friday 

morning, between midnight and one o'clock. 

The Betrayal and Taking of Jesus 

Friday morn., probably between 1 and 2 o'clock. 

Christ 13 first taken before Annas 

Early Friday Morning. 

Jesus is taken before Caiaphas , 

Early Friday Morning. 

The Mocking of the Servants. Same 

Peter's Denial and Repentance. Same... 
Jesus before the Council 

Daybreak, FViday Morning. 

The Sanhedrim lead Jesus to Pilate 

Daybreak, Friday Morning. 

Judas repents and hangs himself 

Jesus before Pilate. 6-7 a. m „..#.. 

Pilate sends Jesus to Herod. 7-8 a.m 

Jesus again before Pilate. 7-9 a.m 

Jesus mocked by the Roman soldiers.... 

Friday Morning. 7-9 a.m.. 

"Behold the Man." 

Pilate's lastconversationwith jesua 7-9 a.m 

The Crucifixion. 9 a.m.— 3 p.m 

.The Burial. 4-6 p.m 



PART VIII. 

THE EVENTS FROM OtTR LORD'S SESUR- 

RECTiON TO HIS ASCENSION. 
Vune ; 40 Day$. from Sunday, April 9, Mzan 17 
' —TfcuTsday, May 18, «..D. 30. 783 Year of Rome. 
iSOl. The Resurrection 



26: 21- 25 



2C: 26-29 
26: 30-35 



Matt 



U:18-21 



14:22-25 
14:26-31 



26:36 
26: 37-46 
26: 47-56 



14: 32 

14:33-42 

14:43-52 



26- 57-66 

26: 67, 68 
20: 69-75 
27:1 

27:2 

27: 3-10 
27: 11-14 



27: 15-26 
27:27-31 



27:32-56 
27; 67-61 



27:62-66 



Mark. 



22:24-30 



22: 21-23 



14:53-64 

14: 65 
14:66-72 
15: 1 

15: 1 



15: 2-5 



15:6-15 
15:16-19 



15:20-41 
15:42-47 



Luke. 



22:19,20 
22:15-18 
22:31-38 



22:39,40 
22:41-46 
22:47-53 



22:64,55 

22:63-65 
22:66-62 
22:66-71 

23:1 



23:2-5 

23:6-12 

23:13-25 



23:26-49 
23:60-56 



John. 



13: 1-20 
13:21-28 



13:27-30 
13:31-35 



13:36-38, 
14:1-16:33 
17:1-26 
18:1,2 



18:3-12 

18:13,lt 

18: 19-23 

[25-27 
18:15-18, 



18:28 



18:29-38 

18:39,40 
19: 1-3 

19:4-7 
19:8-18 
19: 17-37 
19:38-42 



67. Describe the events of Thursday. 58. When did Good Friday begin, according 
to Jewish reckoning? 59 Give an account of all that happened on Thursday evening. 
60. Where was Christ about midnight? 61. When did the betrayal take place? 62. 
Give an account of Christ's trial. 63: How long was Christ on the cross ? 64. Give an 
account of his cnicilixion. 65. Of his burial. 66. What occurred on Saturday after 
Ghiist'adeatb? 



34 



Harmony of the Gospels 



HABMONT OF THE FOUR GOSPELS. 



a) Mary Magdalene and the other women 

come to embalm Christ 

h) Mary Magdalene runs to find Peter and John. 

c) The Other women enter the Sepulchre. 

d) Peter and John come' to the Sepulchre and 
then go away ^ 

e) MaryMagdalenecomesthesecond time 
and our Lord makes his Fibst Appear-. 

ASCE - , 

/) Christ appears" to the other women on their 
return I'rom the Sepulchre. The Second 
Appearance. 

g) The Disciples do not believe the Testi- 
mony of Mary Magdalene and the other 
women 

202. The Report of the Watch 

203. Chri3t appears to Peter (1 Cor. 15: 5). The 
Thiru Appearance. 

204. Christ appears to Two Disciples on their 
' way to Emmaus. Tu& Foubtu Appear- 
ance. 

205. H e appears to the Apostles at Jerusalem , 
Thomas being absent. The Fifth Ap- 
pearance. 

206. He appears again, Thomas being present. 
The Sixth Appearance. 

207. He appears to seven of them as they fish in 
the Sea of Galilee. The Seventh Appear 
ance. . 

208. Christ appears to the Apostles on a 
mountain in Galilee (1 Cor. 15: 6). The 
Eighth Appearance. 

209. The Ascension into Heaven. Thursday, 
May 18, a. d., 30. The Ninth Appearance. 

210. Conclusion. « „... 



Matt. Mabr. 



28: 1,2 



28: 2-8 



16:1-4 



28: 9,10 



28: 11-16 



16:5-8 



Luke. I Joan, 



16:9 



16:10,11 



16:12,13 



16: 14 



28: 16-20 



24: 1, 2 
24:"3-8" 
24:12 



24: 9-11 
24:34 

24:13-35 

24: 36-43 



16:15-18 
16:19,20 



24:44-53 



20:1 
20:2 



20: 5-10 
20: 11-11 



20:18. 



20: 19-25 
20: 20-29 

21 : 1-24 



20:30,31 
21:25 



6T. What isthelast division of Christ's life? 68. Describe the events of that first E>8ter 
Day. 69. How often did Christ appear on the day of his resurrection ? 70. Describe thes* 
appearances. 71. How many appearances are recorded in the Gospels ? 72. How often 
did Christ manifest himself visibly after his resurrection ? Ten time$. 73. What appear* 
«uc» is not recorded in the Gospels? 1 Cor. 15: 7. ~ 

Genebal Questions. 

74. How old was Christ when he was crucified? 75 What was the length of tt» 
sninistry? 76. How may the Gospel History be divided? 77. How many Passovers 
occurred during Christ's ministry? 78. What is the best method of becoming ac- 
quainted -with the facts of Christ's earthly life? By ttudying the Gospel History by 
Tneant of a Harmony. 

First Reading. — T%e Gospel of St. Mark; in sections that Mark omits, read the first 
CSospel that records the narrative. Second Reading. — Take the Gospel of St. Mark at» 
your guide, and read as before, but in jsaraJW piissages read Matthew. Third Re^d- 
INO. — As before, but in parallel passages read St, Luk«. FouETU Kkaoino. — Aa Jiefore 
but iuj^raUel passages r«ad £t. Joluu 



Part I 
The Gospels 

I 

Matthew 



Synopsis of Matthew 

I. The Advent of the King (Chaps, i. i-iv. i6). 

1. The genealogy of the King (i. 1-17). 

2. The personal coming of the King — His birth (i. 18- 

25). " . 

3. The reception of the King (ii. 1-23). 

4. The inauguration of the King — The baptism (iii. i- 

5. The testing of the King — The temptation (iv. i-ii). 



II. The Proclamation of the Kingdom (Chaps, iv. 17- 
xvi. 20). 

1. The constitution of the kingdom — The sermon on the 

mount (Chaps, v.-vii.). 
{a) The nature and constitution of the kingdom. 
(i) The governing principles of the kingdom (v. 17- 

vii. 12). 
(c) The invitation to enter the kingdom (vii. 13-29). 

2. The signs of the kingdom (viii. i-ix. 35). 

(a) Power over diseases of the body (viii. 1-15). 
(i^) Power over the minds of men (viii. 18-22). 
(r) Power over lost faculties (viii. 27-ix. 31). 
(j) Power to forgive sins (ix. 1-8). 
(^) Power over nature (viii. 23-27). 
(/) Power over death (ix. 18-26). 
(g) Power over Satan (viii. 27-34). 

3. The messengers of the kingdom — Enforcing the claims 

of the kingdom (ix. 36-x. 42). 
(/?) The mission in which the disciples were to en- 
gage (ix. 36-x. 5). 
(If) The commission of the apostles (x. 5-42). 

37 



38 Synopsis of Matthew 

(1) The limitation of the field and message 

(X. 1-8). 

(2) The provision made for the apostles (x. 9- 

15). 

(3) The expectation of the apostles (x. 16-42). 

4. The hindrances to the growth and reception of the 

kingdom (Chaps, xi,, xii.). 

(<?) We have doubt in the ranks of the leaders — John 
the Baptist (xi. 1-15). 

(i) There is, then, the stubborn prejudice of the peo- 
ple (xi. 16-19). 

(r) Whole cities refuse the testimony of the kingdom ; 
unbelief is wholesale (xi. 20-24). 

(J) The manner in which Jesus bore the rejection is 
interesting and instructive (xi. 25-30). 

(e) Here we find the most direct opposition and open 

antagonism towards Christ (xii. 1-50). 

5. The progress of the kingdom (xiii. i-xvi. 20). 

(a) The kingdom in mystery — The parables (xiii. i- 
58). 
(i) First pair — The " sower " and the '♦ tares " 
(xiii. 3-30). 

(2) Second pair — The " mustard seed " and the 

"leaven" (xiii. 31-33). 

(3) Third pair — The " hid treasure " and the 

" pearl " (xiii. 44-46). 

(4) Concluding parable — The " dragnet " (xiii. 

.+7-50)- 
(^) The kingdom and its crises (xiv. l-xvi. 12). 
(i) The death of John (xiv. 1-12). 

(2) The feeding of the five thousand (xiv. 13- 

(3) The opposition of the Pharisees and Sad- 

ducees (xv. l-xvi. 12). 

(f ) The founding of the Church foretold (xvi. 1 3- 

20). 

III. The Final Rejection of the King (Chaps, xvi. 
2i-xxvii. 66). 

1. The rejection foretold (xvi. 21-27). 

2. The rejection prefigured — The transfiguration (xvii. I- 



Synopsis of Matthew 3^ 

3. The kingdom in conflict (xvii. z2-xxiii. 39). 

(a) Internal conflict — Among the disciples (xviii. 

1-35)- 
(F) External conflict — With the Scribes and Pharisees 

(xix. i-xx. 28). 
(f) The triumphal march of the King (xxi. 1-17). 
(d) The rejection of Israel portrayed (xxi. i8-xxii. 

(j) The final conflict with the scribes and Pharisees 
(xxii. I 5-xxiii. 39). 

4. The fortunes of the kingdom (xxi v. l-xxv. 46), 

(<7) The question of the disciples (xxiv. 1-3). 

(J?) The fortunes of the kingdom foretold (xxiv. 4-28). 

(f) The coming or manifestation of the Son of Man 

(xxiv. 29-41). 
(^) The exhortation to watchfulness and readiness 

(xxiv. 42-xxv. 30). 
{e) The manifestation of Christ in connection with 

the judgment of the living nations (xxv. 3 1-46). 

5. The passion of the King (xxvi. i-xxvii. 66). 

(tf) Jesus and the disciples (xxvi. 1-13, 17-24). 

(i) Jesus and Judas (xxvi. 14-16, 25, 47-50). 

(r) The Passover (xxvi. 17-35). 

(d') Jesus in Gethsemane (xxvi. 36-56). 

(e) Jesus before the high priest (xxvi. 57-68). 

(/) Peter's denial (xxvi. 69-75, cf. verses 33-35). 

{g) Jesus before Pilate (xxvii. 1-26). 

(//) Jesus bufi^eted and mocked by the soldiers (xxvii. 

29-33)- 
(/) The crucifixion (xxvii. 34-66). 

IV. The Triumph of the King (Chap, xxviii. 1-20). 

I. The resurrection of Jesus Christ and His post-resurrection 
appearances (xxviii. i-io). 
(tf) The time of the resurrection (xxviii. i ; of. Mark 
xvi. i). 

(b) The persons to whom Christ appeared (xxviii. 1 ; 

cf. xxvii. 61). 

(c) The phenomena witnessed at the tomb (xxviii. 

1-8). 

(d) The message of the angels (xxviii. 5-8). 
(^) The message of Jesus (xxviii. 9, 10). 



40 Synopsis of Matthew 

2. The confessed failure of Christ's enemies (xxviii. I i-i 5). 

3. The appearance of the risen Christ on the mountain in 

Galilee — The parting commission (xxviii. 16-20). 
(^a) The appearance (xxviii. 16, 17.') 
(^) The commission (xxviii. 1 8-20). 



Introduction 

AUTHOR. Matthew, called Levi (iy. 9; x. 3; 
cf. Mark ii. 14, 15 ; Luke v. 27-29) ; a publican 
or tax-gatherer ; probably a man of means 
(Luke V. 29). 

Date. About 66 a. d. ; before the destruction of 
Jerusalem (cf. xxiv. 15 ; xxvii. 53). 

Purpose. To present Jesus from the Jewish point of 
view, showing that He was the promised Messiah, of the 
seed of Abraham, and through the kingly line of David 
(i. 1). Jesus of Nazareth fulfilled the Old Testament 
predictions relating to the Messiah (cf. the oft-recurring 
expression, "This was done that it might be fulfilled," 
1. 22, 23 ; ii. 5, 15, 17, 23 ; iii. 3, 15 ; iv. 14 ; xxvii. 35). 
It was natural that the Gospel should be preached "to 
the Jew first. ' ' In Matthew Christ ' * came unto his own ' ' 
(John i. 11). 

The Gospel of Matthew is not chronological, its pur- 
pose being not to narrate events in th"eir~order, but to 
group together events of likejjharacter, e. g. , the parables 
(chap. xiii.),"the^ sayings of Jesus (chaps, v.-vii.), the 
miracles (chaps, viii.-ix.), teaching on the last things 
(chaps, xxiv. -XXV.). 

Outline. There are four general divisions : I. The 
Advent of the King (i. 1-iv. 16). II. The Proclamation 
of the Kingdom (iv. 17-xvi. 20). III. The Eejection of 
the King (xvi. 21-xxvii. 66). IV. The Triumph of the 
King (chap, xxviii.). Note that this outline conforms to 
the idea and purpose of the book, namely, the Kingship 
of Jesus Christ. 

41 



The Advent of the King 

(i. l-iv. 16) 

UNDEE this division we may consider five great 
facts : the genealogy, birth, reception, baptism, 
and temptation of Christ the King. These are 
the magnet truths of this section. Let us take them up 
one by one. 

I. The Genealogy of the King (i. 1-17). Genealogies 
were kept by the Jewish people in order that when the 
Christ came they might recognize Him as being of the 
promised seed of Abraham and of the royal line of David. 
These two things this genealogy shows. Christ is entitled 
to the kingdom because He is descended from Abraham 
and David. The expression ''son of David" indicates 
more than mere natural descent, for David had other 
sons ; they declare that Christ is the Son in whom the 
royal and Messianic hopes were to be realized. 

Matthew's genealogy shows Christ's legal right to the 
throne. Joseph, while not Christ's father, was legally 
recognized as such. Had Jesus been Joseph's actual son. 
He would not have been permitted to sit on the throne of 
Israel, for no descendant of Jechonias could be King 
(Jeremiah xxii. 30). 

Note that the structure of the genealogy is thie^^ ' 
(ver. 17). The first section reaches to David, under 
whom the kingdom rose to royal power ; the second to 
the captivity, at which time the kingdom may be said to 
have lost its power and existence ; the third to Christ, 
under whom the kingdom is to be restored. 

42 



Matthew 43 

One wonders why the names of four women, two of 
whom were foreigners and three noted sinners, are 
mentioned in this genealogy. Why not mention such 
women as Sarah, Eebekah, and Hannah rather than 
Tamar, Eahab, and the wife of Uriah? May it not be to 
teach the lesson that Christ came through all kinds of 
people that He might save all sorts and conditions of 
people ? 

2. The Personal Coming of the King— The Birth of 
Christ (i. 18-25). In a sense this section may be called 
the heavenly descent, as the preceding section was called 
the earthly descent of our Lord. The expression, ^^oxl, 
Jthis-wi^e" (ver. 18), together with the statement in 
verse 16 — ** Joseph the husband of Mary, of whom was 
born Jesus, who is called Christ" (mark that Christ is 
hfir^^aid^to. bejbora j)f^ denotes 

that Chjis^ birth was different in nature from those 
recorded in the preceding genealogy. To say the least, 
there was something unique about the birth of Christ. 
He was of the "seed of the woman" (Genesis iii. 15), 
"born of a woman" (Galatians iv. 4), but not the child 
of an earthly father. No law of natural reasoning can 
explain the birth of Christ. That His birth was super- 
natural, as is here intimated, is reasonable in the light of 
the prophecy of which it is stated to be a fulfillment 
(cf. Isaiah vii. 14 with Matthew i. 22, 23). 

That there are difficulties in connection with the in- 
carnation is not strange when you consider the nature of 
the Person boru. These verses give us the Christian 
account of Christ's coming into the world. The event is 
not explainable (1 Timothy iii. 16) any more than is 
our natural birth or spiritual birth (John iii. 6, 7). This 
is the record of a divine generation. The manger is 
hardly the place to stand with a microscope, but with 
uncovered head and shoeless feet to worship. 



44 The Gospels 

The names given to Jesus in connection with His birth 
are instructive. He is called Jems, which means 
Jehovah is Saviour. Here is an intimation of the deity 
of Jesus Christ. He is also called " Emmwnuel, which 
being intergretedJSj^ God with us ' ' — another evidence of 
His deity. The name Emmanuel intimates that Jesus is 
more, thanjthe Jewish Messiah ; He is actual God. Mat- 
thew lays emphasis on^This fact in the Ccesarea Philippi 
interview (xvi. 13-20), in which Jesus asks the question, 
" Whom do men say that I the son of man am ? " The 
Apostle Peter replies, *' Thou art the Christ, the son of 
the living God." 

Christ was born with a definite relation_to_thg,5ins of 
men ; indeed, He is the only person who has ever been 
born with a definite relation to sin. The incarnation was 
for the purpose of redemption (cf. 1 John iii. 5 ; He- 
brews ii. 14). 

3. The Reception of the King (ii. 1-23). We have 
here recorded the reception Christ met at the hands of the 
Magi and Herod, together with the scribes and priests. 

The' Magi /were probably Persian priests and students 
of astronomy, who had come in contacTwith Jews of the 
captivity and had learned something from them regard- 
ing the coming Christ. Balaam speaks of a Star coming 
out of Jacob (Numbers xxiv, 17). These(%isejnen)were 
doubtless looking for a Saviour because of their own need 
of Him. The Law had failed in Israel, culture and civi- 
lization had failed in Greece, power had failed in Rome. 
The cry of humanity as a whole was for relief, and in 
this "fullness of time" (Galatians iv. 4) God sent forth 
His Son. 

How many wise men there were, we do not know. We 
usually think of t^ee because of their gifts ; tradition 
speaks of t:5^1ve. Their number does not interest us so 
much as the lessons we learn from their coming. They 



Matthew 45 

were no doubt a type of Gentile ingathering ; a fulfillment 
of prophecy (Psalm xxii. 11 ; Isaiah Ix. 1-7) ; their com- 
ing shows that all true^cience leads to Christ, that men 
of brains come to the manger, that the wise men of the 
West follow the wise men of the East, that the Gospel is 
good enough for scholars. There is also a lesson here in 
God's guidance of those who are seeking Christ. Here 
would have been a good chance for the worship of the 
Virgin, if such had been right. We are told, however, 
that they worshipped Christ only. 

The reception by Herod and the scribes and priests is 
different from that of the wise men. We can find Christ 
and He is of ^comfort to us only when we really want 
Him. The news of Christ's birth troubled Herod and 
the priests only because they were living sinful lives 
(cf. 1 Kings xviii. 1 7, 18). It was not because they did 
not know where the Christ was born that they did not 
find Him ; verse five shows that they knew His birth- 
place. Compare Jeremiah xxix. 1 3. 

Here is another fulfilled prophecy — five hundred years 
or more before Christ's birth Micah had foretold its place. 

In this connection we may well consider the flight into 
Egypt (ii. 14-23), Three fulfillments (vers. 15, 17, 23) 
are here recorded (cf. Hosea xi. 1 ; Exodus iv. 22, 23 ; 
Jeremiah xxxi. 15-16 ; Isaiah liii.). Probably no one 
particular prophecy is fulfilled in connection with Christ's 
being called a Nazareue. Nazareth was a synonym for 
that which was despised and rejected (cf. John i. 46 ; 
vii. 42, 52). It was thrown in the Master's face by way 
of contempt that He was a Nazarene. This reference to 
Nazareth was doubtless to answer the objection that the 
Jews raised by reason of Christ's humble birth and de- 
spised surroundings. Isaiah liii. may be well studied in 
this connection. In the slaying of the children (vers. 
16-18) we learn that so full is the Scripture that it does 



46 The Gospels 

uot exhaust itself in its application to the people for 
whom it was written (of. Eomans xv. 4). This is often 
called the law of double reference. All the prophets in 
speaking of the captivity have this New Testament event 
in mind. 

4. The ^Inauguration of the King — The Baptism of 
Christ (iii. 1-17). Christ's baptism is introduced by a 
reference to His forerunner, John the Baptist (vers. 1-12). 
Here is another fulfillment of Old Testament prophecy 
(cf. Malachi iv. 1 ; Isaiah xl. 1-3). The Old Testament 
canon closes with a promise of the Messiah ; the New 
Testament opens with the fulfillment of that promise. 
Note in verse three the deity of Christ — He is " the Lord. " 

John's ministry was one which laid emphasis on the 
necessity of preparation for entrance into the kingdom 
of the Messiah (vers. 7-11). John's baptism was *'unto 
repentance." It was not a saving ordinance, nor did it 
have the same significance to all who submitted them- 
selves to it. Tothe^enitent it was a preparation for 
entrance into the~Engdom ; to_the scribes and Pharisees 
it meant nothing ; to Jesusjt was a consecration to His 
office. 

John was right in refusing to baptize Christ in so far 
as he looked upon Christ as a solitary individual, in no 
way connecting or identifying Himself with the race. 
Jesus was absolutely free from any guilt or taint of sin. 
He needed not, as others, after baptism to stand confess- 
ing sin, for in Him was no sin. 

John was wrong in thus considering Christ as standing 
unrelated to the race, for He was its representative and 
had come to be its Saviour. By submitting to John's 
baptism, Jesus expresses willingness to assume the burden 
of the race as His own and to atone for its sin. Thus the 
baptism of Christ may be looked upon as His consecra- 
tion to the work of atonement. Jesus may be said to 



Matthew 47 

have looked upon John's baptism as a call from God to 
commence His Messianic work. 

Christ's reply to John is significant. On one occasion 
Jesus asked the Pharisees a question concerning John's 
baptism — "Was it from heaven or from men?" Jesus 
looked upon John's baptism as God's commandment that 
every true Israelite should be baptized. That was enough 
for Christ, who, although Son of God, was a son of Abra- 
ham. He submitted to the rite because it was to Him 
the will of God» For this reason John also should not 
refuse to baptize Christ, even though he did not under- 
stand it fully. Jesus did not say, " I have need to be bap- 
tized," but " it becometh us to fulfill all righteousness." 

There are three significant thijags^jjajcounection with 
Christ's baptism which we do well to notice : ^^Mrst, there 
is the opened heaven. To no one else had the heavens 
been thus opened. Later to Stephen and John was it 
opened, but the Person they saw was Christ, ^econd^^ 
the descent of the Holy Spirit in the form of a dove. 
This is to be looked upon as a fulfillment of the prophecy 
in Isaiah Ixi. That Christ looked upon it as such seems 
clear from His sermon in the synagogue at Nazareth 
(Luke iv. 16-21). "^ird^ the voice from heaven, saying, 
"This is my beloved Son in whom I am well pleased." 
This voice must have brought to the mind of Christ, 
saturated as it was with Old Testament prophecy, similar 
expressions in Isaiah xlii. 1, in which reference is made 
to the Servant of Jehovah, the One in Whom God took 
delight ; also the second Psalm, in which the ideal King 
of Israel is presented. All these things, associated as 
they are with the Messiah, the King of Israel, God's 
chosen Servant, must have been in the mind of Christ 
at this time. 

Note the doctrine-of the-TrijQity_as set forth here : God 
speaks from heaven, the Holy Spirit descends like a 



48 The Gospels 

dove, Jesus Christ is being baptized — God the Father, 
God the Son, God the Holy Spirit. 

Note the expression, "This is my beloved Son" (cf. 
xii. 18 ; xvii. 5 ; Mark ix. 7 ; Luke ix. 35). 

5. The Testing of the King— The Temptation of 
Christ (iv. 1-11). So far we have had the relation of the 
King to earth and man (the genealogy, chap, i.) ; to heaven 
and God (the baptism, chap, iii.) j now to hell and Satan 
(the temptation, chap. iv.). 

Three main thoughts are prominent in this narrative : 
the tempter and the tempted ; the temptation ; the issue. 

Two personalities are here in conflict — Satan and Christ. 
The absence of any sinful nature or tendency within 
Christ postulates the existence of a personality of evil 
without. The temptations of Christ came from an out- 
side source, from Satan himself. To disbelieve in a per- 
sonality of evil is to attribute to man the possession of a 
nature so debased as to be guilty of originating the awful 
crimes that mar the pages of history. 

Temptation itself is not sin but may become so when 
yielded to. When used of God, temptatiiQji_hagJfor its 
gurposeJhfi-developmeHt of-4Jie.good and virtuous within 
us; when used of Satan, it is to lead us to sin. God 
tempts no man to sin (James i. 12-17). When used of 
God, the word "tempt" may be translated "try" or 
"prove" (Genesis xxii. 1). 

The temptation of Christ was real. The Scriptures tell 
us that Christ "§u|fered being tempted." Our Lord's 
sympathy with us'in our temptations is based on His own 
experience with Satan's attacks. 

The reality of the temptation is not absolutely depend- 
ent upon the bodily form of Satan being present — although 
we believe such was the case. Our own temptations are 
real, even though Satan does not appear to us in bodily 
form. 



Matthew 49 

There was nothing in Christ's nature either to originate 
or respond to the suggestions of Satan. The nature of 
Christ, conceived as He was by the Holy Ghost, was ab- 
solutely sinless, and even according to His human nature, 
we cannot entertain the idea of the possibility of His 
yielding to the temptations of Satan. He nevertheless 
felt the keenness and pain of the solicitations of the evil 
one. The writer to the Hebrews makes Christ's sinless- 
ness the basis of His power to sympathize "with us. Those 
who resist temptation suffer more in the temptation than 
those whq yield to it. That Christ was really tempted is 
essential to the New Testament doctrine of His sympa- 
thetic priesthood. 

The time of the temptation is interesting to note. It 
was after the greatest blessing and after a protracted 
period of hunger. Satan knows how to take advantage 
of our successes and weaknesses — this is his subtlety. 
Christ was tempted in solitude. No man can escape 
temptation no matter where he is. God had one Son 
without sin but no son without temptation. Beware of 
Satan when you are alog^. 

One sometimes wonders whether Satan really wanted 
this conflict. It seems as though he was forced into it. 
Jesus was led by the Spirit into the wilderness to be 
tempted of the devil. 

The temptation was threefold : physical, spiritup,!, vo- 
cational ; the flesh, the world, the deyil ; distrust, pre- 
sumption, bribery ; to satisfy a natural appetite in a .a 
wrong way, to put oneself in a difficult place and then ) \ 
presume upon God's promises for deliverance, to use 
wrong means to attain legitimate ends. Note that this is 
the same threefold temptation presented to Adam (Gene- 
sis iii.) and men to-day (1 John ii. 15-17). 

We are not to understand that these temptations ex- 
hausted the scheme of Satan ; they are but samples of 



^0 The Gospels 

what took place. Suggestive are the words, "And wheu 
Satan had finished all the temptation"; nor was this 
Satan's last attack on Christ, for we read that the adver- 
sary left Him but for a season. 

The issue of the temptation was one of victory for 
Christ. So far as yielding to sin is concerned, it could 
not have been otherwise. The victory that He had was 
for us also, for in this conflict Christ revealed to us the 
wiles of the devil and how we are to overcome them. It 
is instructive to observe Christ's reliance on the Word 
of God as the weapon with which to meet the attacks of 
Satan. "It is written" is the sword which Christ 
wields (cf. Ephesians vi. 10-18). 



II 

The Proclamation of the Kingdom 

(iv. 17-xvi. 20) 

UNDER this section we consider the Constitution 
of the Kingdom (chaps, v.-vii.), the Signs of 
the Kingdom (chaps, viii., ix.), the Messengers 
of the Kingdom (chap, x.), Hindrances to the Growth 
of the Kingdom (chaps, xi., xii.), the Progress of the 
Kingdom (chaps, xiii.-xvi. 20). 

I. The Constitution of the Kingdom — The Sermon 
on the Mount (chaps, v.-vii.). In order to understand 
the truth taught in the Sermon on the Mount, we must 
appreciate the ministry of John the Baptist and both his 
and Christ's announcement of " the kingdom of heaven " 
being '* at hand." The kingdom of heaven was the topic 
of conversation among all classes. Naturally questions 
regarding this kingdom would arise : What is the nature 
of this kingdom and of those belonging to it? What 
responsibility does it involve? How is it related to the 
Old Testament economy ? How may one become a mem- 
ber of it % The Sermon on the Mount is an answer to such 
questions. 

How THE Sermon on the Mount May Be Viewed 

First. — In the light of the kingdom announced in the 
Old Testament. It is therefore primarily Messianic and 
for the Jews. Whatever reference or application it haa 
to the Gentiles is secondary. 

51 



52 The Gospels 

Second. — It is not exclusively Jewish nor exclusively 
Church truth. Its principles are applicable to the 
Church. 

Third. — It is not to be viewed as a way of salvation. 
No man can be saved by keeping the Sermon on the 
Mount. It is not possible for a man to keep it anyway, 
unless the spirit of the kingdom is within him first. The 
dynamic power of Christ is needed to live the ethics of 
this Sermon. Christ's Church is built, not on the Sermon 
on the Mount, but on the foundation declared in Matthew 
xvi. 16-18. 

Fourth. — Yet its spirit is to be kept by the believer. 
Our righteousness must * * exceed the righteousness of the 
scribes and Pharisees " ; it must be inward as well as out- 
ward. 

A General View of the Sermon on the Mount 
Chapter five deals with the literality of the Law ; chap- 
ter six with the observance of the Law ; chapter seven 
with the extension of the kingdom, a kingdom which can- 
not be circumscribed or extended by external means 
(vii. 1-6), but is from God (vii. 7-12). It is entered into 
by personal determination and separation (vii. 13, 14), 
and calls for an inward spirit as well as an external obe- 
dience (vii. 15, 16). It is to be known by its fruits 
(vii. 17-23). Eternal destiny depends upon the manner 
of its acceptance (vii. 24-28). 

(a) The Nature and GonstUuiion of the Kingdom. 
Under this section are discussed the nature, privileges, 
and responsibilities of the members of the kingdom of 
heaven. The Beatitudes (v. 1-12) mark the life of the 
kingdom from its beginning to its completion ; from the 
"poor inspirit" to the ''children of God." They lay 
emphasis on being rather than getting. Blessedness is de- 
pendent upon character. The first three are Godward ; 



Matthe w 53 

the second three, manwai-d j and the last is the consum- 
mation of all. 

The relation of the members of the kingdom to the 
world is set forth in v. 13-16 under the figures ''salt" 
and ' ' light. " Those who have fulfilled the conditions of 
verses one to twelve have the responsibilities of verses 
thirteen to sixteen devolving upon them. 

(6) The Governing Principles of the Kingdom Are Next 
Set Before Us (v. 17-vii. 12). This relationship is set forth 
in general (v. 17-20) and in particular (v. 21-vii. 12). 

Let us look for a moment at the governing principles 
of the kingdom in general. Christ was not an iconoclast. 
He came not to destroy but to fulfill. The spirit as well 
as the letter of these laws is to be kept. The Pharisees, 
whose righteousness was purely an outward thing, thought 
that their righteousness surpassed what was needful. 
Jesus, however, reminds the members of the kingdom 
that their righteousness must ' ' exceed the righteousness 
of the Scribes and Pharisees." 

Christ's relation to the Law was that of fulfillment 
(cf. Romans x. 4). One element in the purpose of Mat- 
thew is to show that Christ fulfilled the Law, whether in 
type, ceremony or symbol — the Law, both moral and 
ceremonial. 

No distinction into greater and lesser is to be made. 
The Pharisees slighted the lesser commandments ; Christ 
gave value to all. 

The Governing Principles of the Kingdom Specif- 
ically Set Forth 

With reference to murder (v. 21-26), adultery (vers. 
27-30), divorce (vers. 31-32), swearing and perjury (vers. 
33-37), revenge (vers. 38-42). 

The relation of the members of the kingdom to religious 
duties is then set forth (vi. 1-18). In chapter five we 



54 The Gospels 

have illustrations from morality, in chapter six from re- 
ligion. There is really no morality without religion any 
more than there is a flower without a root. It may bloom 
for a while, but will soon wither away. Eeligiou without 
morality is worse than nothing, for it is a sham. 

The key-note ofjthis_chapter lies in its warning against 
" (ioing-thihgO^r^o w. ' ' There is no argument against 
''being seen" (of. v. 16); the warning is against doing 
things in order to be seen. Here everything depends upon 
motive. It is the sin of ostentation and formalism that is 
rebuked. This principle is applied to the religious duties 
or righteousness of the Pharisees ; to almsgiving (vi. 1-4), 
to prayer (vi. 6-15), to fasting (vi. 16-18). 

The relation of the members to the kingdom is then set 
forth with regard to the material things of the world 
(vi. 19-vii. 12). 

So far we have had the righteousness of the kingdom 
dealt with from the standpoint of morality — righteousness 
between man and man (v. 17-48), and religion — right- 
eousness before God alone (vi. 1-8) ; now it will be looked 
at from the view-point of spirituality — righteousness as 
between the children of the kingdom and the world in 
which it is set up (vi. 19-vii. 12). 

Our relation to the good things of the world (vi. 19-33). 
Two dangers are to be guarded against. "We must not 
seek them too earnestly (vers. 19-24), nor allow them to 
cause anxiety (vers. 25-34). 

The evil things of the world are then dealt with (vii. 1-6). 
Again we are warned against a twofold attitude : making 
two much of them (vers. 1-5), and making too little of 
them (ver. 6). 

Next in order comes an encouragement to prayer 
(vii. 7-12). 

Prayer is here set forth as the principle that will keep 
the heart right with God(vii. 7-11) and with man (vii. 12). 



Matthew 55 

In chapter six prayer was a part of righteousness and a 
religious duty ; it is here set forth as a power, a means 
of obtaining power for righteousness, for avoiding evil 
things, and for obtaining good things. To pray right 
with God the heart must be kept right towards man 
(vii. 12). 

(c) The Invitation to Enter the Kingdom (vii. 13-29). 

Having set before us the nature, prinlfiges, and obliga- 
tions of the kingdom, an opportunity is now given to en- 
ter5_. Misapprehensions concerning the kingdom are all 
cleared away. 

The first thing we note is that we are called upon to 
make a choice that costs rather than pays (vers. 13, 14). 
Here is an appeal to both fear and hope. 

We are warned against false guidance (vers. 15-20). 
There are those who would make the way easy and the 
entrance wide — liberals, we call them ; narrow, they call 
us. A man can afford to be narrow where Jesus was nar- 
row and broad where Jesus was broad. The tests of a 
true prophet are found in 1 John iv. 1-6. Our lesson 
says we may know them. 

The Sermon on the Mount closes with the declaration 
of the fact that it is our attitude towards Christ and His 
teachings that determines our future destiny (vers. 21-29). 
Here is a warning against a nominal Christianity which 
consists in calling Christ pretty and orthodox names but 
does not yield a heart obedience to Him. 

2. The Signs of the Kingdom (viii. 1-ix. 35). Jesus' 
ministry was twofold, teaching and healing (iv. 23). The 
Sermon on the Mount (chaps, v.-vii.) is the teaching ; the 
division we are now considering — the Signs of the King- 
dom, containing a group of miracles, is the healing work. 
The world needs the healing touch as well as the teaching 
word, Jesus comes down from the mount into the valley, 
from the pulpit to the people. 



56 The Gospels 

Four New Testaineiit.words are usedJodefiiiE what we 
understand by the word " miracle" ; a " wonder " — that 
which attracts attention and amazement, especially to the 
worker himself} a "sign" — indicating a special power 
or presence in and with the worker j a ''power" — in 
that it accomplishes things beyond the ordinary reach 
of human power or law so far as we know them ; a 
"work" — in that it really accomplishes a worthy pur- 
pose. A miracle then is "an event compelling attention 
and awakening wonder, indicating superhuman power, 
accomplishing some practical work and furnishing a sign 
of a divine message." 

Why did Jesus perform miracles? Various answers 
are given : to pxoyejihat Hejwas the Messiah or because 
He was the Messiah ; to compel or to confirm faiih ; to 
prove deity ; to show the mercy of God ; to establish 
divine character ; to help^ the needy ; to persuade men 
and to relieve distress. 



The Eelation of Miracles to Christ's Claims 

The claims of Christ were twofold : 

First, to aulhflEiiy— to forgive sin, to establish and 
control the kingdom of God on the earth, and to de- 
termine the destinies of men (cf. Mark ii. 1-12 ; Matthew 
iv. 17-25 ; vii. 21-29). 

^econd, to be the highest possible manifestation of 
djvine love (John iii. 16 ; Matthew xi. 27 ; John i. 18). 
He who would claim infinite authority and love must not 
fail to exhibit these qualities in His mission to the world 
— works that show omnipotent power and omnipotent 
love. To claim omnipotence and not demonstrate it, to 
claim to be the highest expression of divine love and not 
manifest it in deeds of mercy and loving kindness would 
be absurd. Miracles become therefore necessary, as evi- 



Matthew 57 

dential values, even if not means of absolute proof. Why 
not both ? 

Jesus' Own Teaching as to the Value of the 
Miracles (Works) He Wrought 

Here are but a few references ; there are others : Mat- 
thew xii. 28 ; Luke xi. 24-26 ; xiii. 32 j John v. 20, 36 ; 
ix. 2, 3 ; X. 32-38 ; xi. 4 ; xv. 24. 

Sometimes the words of Jesus produce faith equally 
with His works (John ii. 23 ; iii. 2 ; x. 38 ; xv. 24) : 
whereas at times His works failed in this respect (John 
vi. 66 ; xii. 37). 

The signs of the kingdom, as set forth in this section, 
touch three spheres : h eavg a — the power to forgive sins ; 
^figi'th — the healing of disease ; hell — the casting out of 
demons and victory over death. 

There are ten signs : Healing of the leper, the cen- 
turion's servant, and the fever patient ; the supernatural 
reading of the human heart — the impulsive scribe and 
the hesitating disciple ; the stilling of the storm ; the 
demons cast out ; the palsied man forgiven and healed j 
lost faculties restored ; and death vanquished. A com- 
plete series : could not do without a single case ; no 
repetition ; each has its own value, and sets forth some 
aspect of Christ's life and work. Was Jesus Christ the 
Messiah, the Son of God? Is there not evidence and 
proof sufficient in chapters eight and nine ? 

Power over diseases of the body, viii. 1-15 — The leper 
(viii. 1-4) ; the centurion servant (vers. 5-13) ; the fever 
patient (vers. 14-15). 

Power over the minds of men, viii. 18-22 — The im- 
pulsive scribe (viii. 18-20) ; the hesitating disciple (vers. 
21-22), Strange signs ; ability to read character : om- 
niscience. 

Power over lost faculties, viii. 27-ix. 31 — The dumb 



^8 The Gospels 

demoniac (viii. 27-34) ; the palsied man (ix. 1-8) j the 
blind man (ix. 27-31). 

Power to forgive sins, ix. 1-8 — Showing that spiritual, 
not physical healing was the main work of Christ. 

Power over nature, viii. 23-27 — Stilling the storm ; 
Master of environment. 

Power over death, ix. 18-26 — Jairus' daughter. The 
greatest and last enemy. 

Power over Satan, viii. 27-34. 

3. The Messengers of the Kingdom— Enforcing the 
Claims of the Kingdom (ix. 36-x. 42). The work of the 
kingdom has now assumed such proportions that the 
Master is unable to take upon Himself its burdens and 
responsibilities alone. He must have help. This sec- 
tion deals with the Master's choice of helpers to carry on 
His mission among mankind. 

(a) The Mission in Which the Disciples Were to En- 
gage (ix. 36-x. 5). Three things are noticeable in Christ's 
dealing with these disciples. He sets them to thinking, 
then praying, then working. 

The personnel of the disciples is interesting. Among 
them were Galileans, a zealot, a revolutionist, a publican 
(1 Corinthians i. 26). But the publican is lost in the 
apostle, and the zealot in the obedient disciple of the 
kingdom. 

Up to this time these men had been called disciples, 
now they are to be known as apostles— those sent forth. 
They are ambassadors with plenipotentiary powers. If 
chapters five to seven — the sermon on the mount — showed 
the disciple of Christ in relation to the religion of his day, 
then this chapter shows him in his relation to the world, 
as representing Christ in it. 

(6) The Commission of the Apostles (x. 5-42). There 
are several things here demanding attention : 

(1) The limitation of the field and message (x. 1-8). 



Matthew 59 

There is a temporary limit to the commission (x. 5 ; of. 
viii. 7 J XV. 21 ; John iv.)- God's purpose was to elect 
the Jew, and through him to extend the kingdom among 
the Gentiles. Some day this limit would be removed, 
and the fullness of the Gentiles would come in. 

The field and message was limited, again, doubtless 
because the Gentiles were not yet ready to receive the 
Gospel (Luke ix. 52, 53). Thus we see the mercy of God 
in withholding light that would be rejected and result in 
greater condemnation. 

Or it may be that the field and message were limited 
because the Gospel was not yet completed. A full Gospel 
could not be preached until after Christ died, rose from 
the dead, ascended into heaven, and the Holy Spirit was 
poured out (Matthew xxiv. 13 ; xxviii. 19 ; Acts i. 8). 

At any rate, there were doubtless enough '4ost sheep " 
among the Jews to keep the apostles busy for a while. 

The commission of the apostles was to preach and heal. 
The same necessity for healing does not exist to-day. 
Certain miracles and signs were needed at that time 
because the kingdom was being inaugurated. The 
"kingdom age" has been postponed for a while. 
When it is again inaugurated miracles will be as plente- 
ous as in our Lord's day. However, among the gifts of 
the Spirit to the Church, or rather to special individuals 
in the Church, healing is specifically mentioned. Even 
to-day the Holy Spirit gives gifts of healing, not to all, 
but to those whom He chooses. There is to be no limita- 
tion, however, in the works of mercy. 

(2) The provision made for the apostles (x. 9-15). 
They are not to concern themselves about entertainment 
or provision (cf. chap. vi.). Not that they would be 
miraculously provided for like Elijah, but that they 
would be cared for by those among whom they labored. 
It would be considered an honor to entertain the apostles. 



6o The Gospels 

as it is an honor to entertain the ministers of the Saviour 
at any time. Note the solemnity of verses fourteen and 
fifteen. Not to receive the ministers of Christ is a serious 
sin and meets with punishment. 

(3) The expectation of the apostles (x. 16-42). They 
were to look for persecution, even among their own 
family and friends. Therefore, there is need of prudence 
among foes (ver. 16) ; calmness amid ill treatment (vers. 
17, 18). They are assured of guidance (vers. 19, 20), and 
are exhorted to patient endurance amid family persecu- 
tions (vers. 21, 22). They are to exercise common sense 
in avoiding danger (ver. 23). They are to remember 
that they are in fellowship with Christ in their sulBFerings 
(vers. 24-31), and that they will also share with Him in 
His glory (vers. 32, 33). The true apostle will find per- 
secution abounding on every hand. His attitude towards 
righteousness will arouse the antagonism of evil (vers. 
34-39). A blessing is again pronounced upon those who 
receive the ambassadors of Christ (vers. 40-42). 

4. The Hindrances to the Growth and Reception of 
the Kingdom (chaps, xi., xii.). So far the kingdom has 
been popular; crowds have followed Christ. Now op- 
position begins to set in : hindrances, doubts, prejudices, 
and unbelief are in the way of the kingdom's progress. 

(a) We Have Doubt in the BanJcs of the Leaders — John 
the Baptist (xi. 1-15). It need not surprise us that even 
John doubted. This free son of the desert was now in 
prison, like an eagle in a cage. Other great men, like 
David and Elijah, have had their periods of doubt. The 
effect of John's doubt on the multitude must have been 
serious. Christ's method of removing doubt is the 
appeal to His works. How kindly Jesus deals with the 
doubter ! Blessed is he who is not offended in me. 

(b) There is, Then, the Stubborn Prejudice of the People 
(xi. 16-19). They show a pouting, contrary and unreason- 



Matthew 6l 

able spirit. It is impossible to please them no matter 
what may be done. 

(c) Wliole Cities Refuse the Testimony of the Kingdom ; 
Unbelief is Wholesale (xi. 20-24). Whole cities, like 
Bethsaida, Choraziu, and Capernaum, reject the King 
and refuse the message of His ambassadors, thus heaping 
up to themselves added wrath in the day of judgment. 

(d) The Manner in Which Jesus Bore the Rejection is 
Interesting and Instructive (xi. 25-30). Jesus looked up 
to His Heavenly Father and gave thanks even amid dis- 
couragement. ''All things work together for good to 
them that love God " (Romans viii. 28). In the midst of 
rejection He still invites the people to find rest in Him 
(vers. 28, 30). 

(e) Here We Find the Most Direct Opposition and Open 
Antagonism Towards Christ (chap. xii.). Notice the 
growth of opposition in the hearts, minds, and actions 
of the enemies of Christ and the kingdom : First, they 
grumble within themselves (ix. 3) ; then they express 
their feelings to the disciples (ix. 11) ; then they speak 
of it among themselves (ix. 34) ; but not yet to the 
Master's face. In this chapter they attack Christ 
directly. They are encouraged to do so by the doubt of 
John the Baptist, the fault-findings of the people, and 
the unbelief of the cities in which most of His wonderful 
works had been done. The cause of the Christ and the 
kingdom seems to be dying ; hence their boldness. 

Their charge of Sabbath breaking in xii. 1-21 is most 
aggravating because of its pettiness. Their opposition in 
connection with the healing of the blind and dumb 
demoniac (vers. 22-37), in which they charge Christ with 
being in collusion with the devil, shows direct malice. 
Notice that the sin against the Holy Ghost is connected 
with this form of opposition (cf. also Mark iii. 28-30). 

Th« King is then insulted by being called ''Master" 



62 The Gospels 

iu mockery, and by the people demanding a "sign" 
(vers. 38-45), as if the previous signs given by Christ had 
been unworthy of the name. This was a studied insult. 
No wonder the Master spoke of our having to give an 
account for every idle word. 

Finally, there was the lack of sympathy and unbelief 
on the part of His own family (vers. 46-50). This must 
have hurt the Master more than all other opposition and 
antagonism. 

5. The Progress of the Kingdom (xiii. 1-xvi. 20). 
Here is traced for us the progress of the kingdom not 
only during our Lord's time, but during all time until its 
final consummation. 

(a) The Kingdom in Mystery — the Parables (chap. xiii.). 
Note the change in the Master's method of teaching; be- 
fore it was direct ; now it is indirect, revealing aud yet 
concealing. Some will not hear now, but will think 
afterwards. The principle of parabolic teaching is then 
explained (xiii. 10-17 ; of. Mark iv. 10-12 ; Luke viii. 
9-10). It contains a punishment and a blessing ; a 
reason and an effect (xiii. 12 ; cf. Mark and Luke as 
above). Note the two kinds of hearers : the earnest, and 
the careless (xiii. 12). 

There are seven parables : Three pairs, and one con- 
cluding. 

Some interesting points in the consideration of these 
parables : 

First. The necessity of recognizing dispensational 
truth ; the kingdom ; the church, the world, Christen- 
dom ; the Jew, the Gentile, and the Church of God 
(1 Corinthians x. 32). 

Second. The kingdom is here set forth in mystery 
(xiii. 11). Wherever Christ holds sway in any human 
heart there, in a spiritual sense, does He set up His 
kingdom. 



Matthew 63 

Third. That the kingdom is not to be manifested 
during this dispensation, which is that of Christendom 
and the Church. 

Fourth. That Christendom will consist of a mixed so- 
ciety until the end of the age. 

Fifth. The absolute certainty of a final separation be- 
tween the good and the bad. 

These parables have but one meaning even though 
many inferences and lessons. In these seven parables 
Jesus is describing the history of the kingdom of heaven 
during the period of His absence from the earth and 
until His coming again. By the ''kingdom of heaven " 
here is meant practically " Christendom " — the sum total 
of all those who profess to believe on, and who call them- 
selves by the name of Jesus Christ. The " age" spoken 
of in Matthew xiii. is not the "kingdom" age, but the 
period of time in which we are now living. At the con- 
summation of this age, the kingdom which was "at 
hand " when Jesus announced it, but which was rejected 
by "His own," and which since that time has been held 
in abeyance — will be established upon the earth by the 
personal presence of the King Himself. 

The seven parables are in three pairs, with one con- 
cluding parable: The "Sower," and the "Tares" ; the 
"Mustard Seed," and the "Leaven" ; the "Hid Treas- 
ure," and the "Pearl" ; and the "Dragnet." The first 
four may be said to show the manner in which the king- 
dom is valued by man ; the last three present the matter, 
more particularly, from God's side. 

(1) First pair : The " Sower," and the " Tares" (xiii. 
3-30). The beginnings, obstacles, opposition, conditions, 
nature of the kingdom. The business of the Church in 
this age is to scatter the seed in the whole world. There 
will be varying degrees of acceptance, as well as opposi- 
tion from the enemy and his children. There will be no 



64 The Gospels 

'* world conversion " during this age. "World evangeliza- 
tion is the Spirit's plan for the Church age. It is an age 
for missions and testimony. 

Some practical lessons : The importance of right hear- 
ing (xiii. 11-17) ; obstacles the Christian worker has to 
meet (xiii. 4-8, 19-23) ; the danger of inactivity (xiii. 25) ; 
the need of care in discipline (xiii. 28-30) ; figurative 
language explained (xiii. 36-43). Shall one leave the 
Church because of its inconsistencies ? 

(2) Second pair: The ''Mustard Seed," and the 
"Leaven" (xiii. 81-33). Here the external (Mustard 
Seed) and the internal (Leaven) development of the king- 
dom is set forth particularly with reference to its deteri- 
oration. 

The " Mustard Seed ' ' — The phenomenal, unnatural and 
abnormal growth of the kingdom. The birds or fowls of 
the air represent worldly powers of evil (cf. Ezekiel xvii. 
20-24 ; xxxi. 3-6 ; Daniel iv. 20-22). A picture of un- 
converted people allying themselves with the kingdom 
(Christendom) for the benefits conferred by such associa- 
tion. 

The ''Leaven." Leaven, throughout the Scripture, is 
always a symbol of evil. A picture of Christendom 
permeated with evil, probably false doctrine being espe- 
cially referred to (cf. xvi. 12 ; xxiii. 23-33) — "the leaven 
(teaching) of the Pharisees," Sadducees, etc. 

(3) Third pair : The "Hid Treasure," and the "Pearl" 
(xiii. 44-46). These parables were spoken to the dis- 
ciples, for they alone could understand the "mysteries" 
of the kingdom which were hidden from the multi- 
tudes. 

The "Hid Treasure." This represents Christ discov- 
ering in the field of the world a rich treasure in the per- 
son of His redeemed (probably Israel in particular here). 
What a price Christ paid for this treasure (cf. Philip- 



Matthew 65 

piaus ii. 6-7 ; Hebrews xii. 2 ; 1 Peter i. 18, 19 ; 2 Cor- 
inthians viii. 9). 

The "Pearl of Great Price." The ''Pearl" refers 
probably to the Church, just as the "Hid Treasure" 
probably refers to Israel. To what depths He descended 
to purchase it (Ephesians v. 25-27 ; Romans x. 7-10). 

(4) Concluding parable : The "Dragnet " (xiii. 47-50). 
The emphasis is here laid upon the consummation of the 
kingdom. This mixed condition of affairs in Christen- 
dom will not continue forever. There will be a time of 
separation — at the end of the age. 

(&) The Kingdom and Its Crises (xiv. 1-xvi. 12). The 
shadows are deepening ; opposition is increasing ; the 
total rejection of the kingdom is nigh. 

(1) The death of John (xiv. 1-12). Here is a picture 
of worldliness and what came of it. John's death. Oppo- 
sition of the Herodians — politics against Christ. 

(2) The feeding of the five thousand (xiv. 13-21). 
This miracle is evidently the immediate cause of the plot 
on the part of the Pharisees to arrest Christ, because of 
its effect on the people (cf. John vi., and vii. 1). 

(3) The opposition of the Pharisees and Sadducees 
(XV. 1-xvi. 12). 

(a) The discussion regarding unwashed hands (xv. 
1-20). 

(b) Christ's departure — final rejection (xv. 21). 

(c) Typical reception of the Gentiles (xv. 22-28). 
(Second miracle of miraculous feeding, cf. xvi. 8-11.) 

(d) The refusal of the sign "from heaven " (xvi. 1-5; 
cf. xii. 38, sign "from earth"). 

(c) The Founding of the Church Foretold (xvi. 13-20). 
Here is described a new epoch in the life of Christ. The 
kingdom has been practically rejected ; the Church will 
soon be founded. Here is the Church in promise and 
prophecy. "The Acts " is the fulfillment of this prom- 



66 The Gospels 

ise and prophecy. The Church was founded, not on 
Peter, but on Jesus Christ, as confessed by Peter (cf. 
1 Corinthians iii. 11). No primacy is given to Peter 
above the other disciples (cf. John xx. 22, 23 ; Matthew 
xviii. 15-20). These verses show that the other dis- 
ciples and the Church have the same privileges here 
granted to Peter. 



ni 

Final Rejection of the King 

{xvi. 21-xxvii. 66) 

1. The Rejection Foretold (xvi. 21-27). 

OBSCURE intimations concerning the rejection, 
the cross, and the passion have been previously 
given by Christ to the disciples (cf. x. 38 ; John 
ii. 19 ; iii. 14 ; x. 17, 18, etc.). Christ now plainly 
"shewed " what He had before hinted at. It is not to be 
understood that every part of this section deals specifically 
with the cross and passion of Christ, but its shadow is 
over all ; all is darkened by it, and, finally, all is aflame 
with new light from it. 

Note in xvi. 21-27 Peter's refusal to concede to the 
teaching concerning the cross and the passion of our 
Lord. Peter wanted not a "cross" but a "crown" 
King. 

The conditions of discipleship as here laid down by 
Christ are worthy of consideration. 

2. The Rejection Prefigured — the Transfiguration 
(xvii. 1-21). The transfiguration can be understood only 
in the light of xvi. 21-27. Peter had refused the cross as 
an offense and something unworthy of consideration. He 
must be taught that the cross is the glory of heaven and 
that in that cross the Law and the Prophets are fulfilled. 
It was eight days after "these sayings" that the trans- 
figuration was witnessed by the disciples. These words 
connect the incident with the conversation concerning the 
cross. The transfiguration was for the sake of the dia* 

67 



68 The Gospels 

oiples and certainly not primarily, if at all, for our Lord's 
sake. 

The transfiguration is also a foregleam of the kingdom, 
which they would soon see rejected, as some day coming 
in great glory (xvi. 28). Peter himself speaks of this 
incident in such a connection (2 Peter i. 16-19). The 
transfiguration is also a picture of Christ's second com- 
ing (Matthew xvi. 27). 

The transfiguration is also to be looked upon as a re- 
buke to the people, who, according to Christ's question 
in Matthew xvi. 13-16, had been prone to look upon 
Christ as like unto Moses, or Elias, or one of the prophets. 
In the transfiguration scene Moses and Elias vanished, 
and Christ alone remained. Christ is more than man ; 
He is God. 

3. The Kingdom in Conflict (xvii. 22-xxiii. 39). 

(a) Internal Conflict — Among the Disciples (xviii. 1-35). 
They were discussing who should be the greatest among 
them. Christ teaches lessons regarding pride (vers. 1-14) 
and forgiveness (vers. 16-35). Note the power of the 
Church to exercise discipline (vers. 15-20). 

(&) External Conflict — With the Scribes and Pharisees 
(xix. 1-xx. 28). This is an attempt of the scribes and 
Pharisees to catch Christ in His words and to involve 
Him in religious and doctrinal discussions. 

There is the teaching about divorce (vers. 3-12), about 
children (vers. 13, 14), about property (vers. 15-30). 

In chapter xx. 1-28 Christ sets before the disciples the 
true nature of the rewards of the kingdom of heaven. 
This instruction arises from the discussion regarding 
property in xix. 16-30. 

(c) The Triumphal March of the King (xxi. 1-17). 
This is probably the last offer made by the King of the 
kingdom to the Jewish nation. It was their day of vis- 
itation, but they knew it not. The triumphal entry into 



Matthew 69 

Jerusalem is a fuljailment of prophecy (Isaiah Ixii. 11 ; 
Zechariah ix. 9 ; Psalm viii. 2). The cleansing of the 
temple is recognized as a Messianic act (Psalm Ixix. 9). 

(d) The Eejeotion of Israel PoHrayed (xxi. 18-xxii. 14). 
The withered fig tree (xxi. 18-22) is a type of Israel as a 
failure. Israel's rejection is foretold in the three parables 
following : the Two Sons (vers. 28-32), the Wicked Hus- 
bandmen (vers. 33-46), and the Marriage of the King's 
Son (xxii. 1-14). 

(e) The Final Conflict with the Scribes and Pharisees 
(xxii. 15-xxiii. 39). Notice the traps that are laid for 
the King : the question of tribute (xxii. 15-22) ; is there 
recognition in the resurrection ? (xxii. 23-33) ; questions 
regarding the moral law (xxiii. 34-40). Christ's counter- 
question — " What think ye of Christ % " (vers. 41-46). 

Note the warning to the disciples regarding the scribes 
and Pharisees (xxiii. 1-12) and the denunciation of the 
religious leaders of the nation (vers. 13-39). Seven 
solemn ''woes" are pronounced as words of final depar- 
ture. The King is now rejected. 

4. The Fortunes of the Kingdom (chaps, xxiv., xxv.). 
The public ministry of the King is now practically ended 
(xxiii. 37-39). 

Christ now teaches His disciples the things that shall 
befall the kingdom in the days to come, the things con- 
nected with the coming again of the King and of the 
setting up on the earth of the kingdom in its glory. 

The parallel passage in Mark xiii. and Luke xxi. 
should be considered in connection with this Olivet 
discourse. 

The contents of these chapters may be viewed as fol- 
lows : 

First, the occasion of the discourse (xxiv. 1-3) ; second, 
predictions regarding the approaching end, direct teach- 
ing (xxiv. 4-44) ; third, parabolic teaching — three par- 



7© The Gospels 

ables (xxiv. 45-xxv. 30) ; fourth, the picture of the 
judgment of the living nations (xxv. 31-46). 

Matthew's account of the Olivet discourse is the fullest 
and most complete ; Mark and Luke give us abridged 
accounts of it all. These chapters deal particularly with 
the end of the age and consequently contain mostly Jewish 
truth — events in connection with the setting up of the 
kingdom of the Messiah in glory upon the earth. 

(a) The Question of the Disciples (xxiv. 1-3). Particu- 
lar care should be taken in ascertaining the meaning of 
** age " as understood by these Jewish disciples who were 
ignorant of Church truth. This ''end" they thought 
was imminent. Jesus teaches them that a long stretch 
of time must elapse before the "end" comes. He then 
describes the fortunes of the kingdom during the inter- 
vening time. 

(&) The Fortunes of the Kingdom Foretold (xxiv. 4-28). 
We must recognize in the study of these verses what is 
known as ''the law of double reference." These verses 
may have had a partial fulfillment in the destruction of 
Jerusalem, but a more complete fulfillment yet remains. 
The fortunes of the kingdom are then detailed : many 
antichrists (vers. 4, 5); wars (vers. 6-8); great trials 
and apparent failure (vers. 9-13) ; the gospel witness 
(ver. 14) ; the great tribulation (vers. 15-28) ; the ap- 
pearance of Antichrist (vers. 23-25) ; the secret and open 
coming of Christ (vers. 26-28). 

(c) The Coming or Manifestation of the Son of Man 
(xxiv. 29-41). The "sign" of the Son of Man may be 
the Son of Man Himself (Revelation i. 7 ; Zechariah xii. 
10-14). The items of particular note in this section are 
the gathering of the elect (ver. 31), the time of the event 
(vers. 32, 33), the perpetuation of the Jewish race ("gen- 
eration") for the witnessing of this event (vers. 33-36), 
the coming a surprise to the world (vers. 36-41). 



Matthew 71 

(d) The Exhortation to Watchfulness and Readiness 
(xxiv. 42-xxv. 30). The coming of the Lord is the 
prominent truth in these verses. First we have a general 
exhortation to watchfulness (xxiv. 42-44) ; then three 
striking pictures enforcing the exhortation — the servants 
set over the household (vers. 45-51), the ten virgins 
(xxv. 1-13), the parable of the talents (xxv. 14-30). 

(e) The Manifestation of Christ in Connection with the 
Judgment of the Living Nations (xxv. 31-46). These 
verses are primarily Jewish and doubtless have to do with 
the judgment of the living nations for their treatment of 
God's people. 

5. The Passion of the King (chaps, xxvi., xxvii.). 
Christ as Prophet foretelling (chaps, xxiv., xxv.), as 
Priest suffering (chaps, xxvi., xxvii.), and as King reign- 
ing (chap, xxviii.). 

Under this section we have the Passover (xxvi. 1-5) ; 
the anointing at Bethany (vers. 6-13) ; the Lord's sup- 
per (vers. 17-30) ; Gethsemane (vers. 31-46) ; the betrayal 
(vers. 14-16, 47-56) ; Christ before Caiaphas (vers. 57-68) ; 
Christ and Peter (vers. 69-75) ; Judas and the high priest 
(xxvii. 1-10) ; Christ before Pilate (vers. 11-31) ; the 
crucifixion (vers. 32-56) ; the burial (vers. 57-66). 



IV 

The Triumph of the King — The Resurrection 

(^Chapter xxviii.) 

I. The Resurrection of Jesus Christ and His Post- 
Resurrection Appearances (xxviii. 1-10). 

IN a unique sense the resurrection, of Jesus Christ 
from the dead is the crowningjgoint and the seal of 
His r tyl ftm pti v fiLjjFork . Again and again Christ ap- 
peals to it as such a credential. The cross without the 
resurrection would seem to indicate failure. The resur- 
rection was the Father's "Amen" to the Son's "It is 
finished." Man had rejected the Christ ; had refused to 
consider His claims to a unique relationship with God 
(John V. 18, E. V.) ; had charged Him with blasphemy 
because He said He was the Son of God ; had arrested, 
tried, and crucified Him as a blasphemer. God would 
not, could not allow His Son to remain under such a false 
stigma. Therefore God raised Christ from the dead. 
"Him ... ye have . . . crucified and slain, 
whom God hath raised up" (Acts ii. 23, 24). 

Christ had claimed to be the Prince of life (John 
V. vi., xi.). How could He then remain under the power 
of death ? "It was not possible that he should be holden 
of it (death) " (Acts ii. 24). 

Christ's enemies had rejoiced in their apparent triumph 
over Christ. Apparently they had sent Him to the grave 
in defeat. Now in triumph Christ will arise, victorious 
over all His foes. 

n 



Matthew 



73 



(For a faller discussion of the resurrection of Christ see 
notes on the Gospel of John, pages 218-223. ) 

(a) The Time of the Resurrection (xxviii. 1 j of. Mark 
xvi. 1 ; Luke xxiii. 54 ; xxiv. 1 ; John xx. 1). A com- 
parison of Matthew with the other Gospels indicates, we 
think, that Matthew is not speaking of the Sabbath in 
the technical Jewish sense — confining it to sunset as its 
close — but rather in the ordinary, natural, every-day 
manner of the Sabbath, finishing, or losing itself in the 
dawn, or sunrise of the first day of the week. In other 
words, Matthew means that the women came to the tomb 
at sunrise Sunday morning. The fact that Matthew 
speaks of it as late on the Sabbath day ; Mark, at the 
rising of the sun ; Luke, at early dawn ; and John, 
''while it was yet dark," is an indication of the inde- 
pendency of the witnesses — they are not copyists. 

Doubtless, the women started from their homes, or be- 
gan to arrive just as the day was breaking, and it was 
daylight before they left the tomb. Mary Magdalene had 
light enough to see that the stone was rolled away. 

Some would translate the words *' first day of the 
week" "the first of the Sabbaths," thereby indicating 
the first of the Christian Sabbaths, the old Jewish Sab- 
bath having passed away and the Lord's Day, the Chris- 
tian's Sabbath, having dawned. What a tremendous 
change was wrought on that first Easter morning of our 
age, twenty centuries ago ! (See notes on Gospel of John, 
page 224.) 

Christ arose from the dead the third day after His 
death. This was what Jesus said (Matthew xvi. 21 ; 
Mark viii. 31), and it was what the Apostle Paul had 
learned (1 Corinthians xv. 3) from Peter, James and 
John eight or nine years after the event (Galatians i. 18, 
19 ; ii. 9). That this was the general belief of the Church 
is evident from 1 Corinthians xv. 3. 



74 The Gospels 

(6) The Persons to Whom Christ Appeared (xxviii. 1 ; 
cf. xxvii. 61). Matthew records "Mary Magdalene and 
the other Mary ' ' (xxviii. 1 ; cf. xxvii. 61). On the gen- 
eral subject of the appearances of Christ compare Mat- 
thew xxvii. 55 ; Mark xv. 44-47 ; xvi. 1 ; Luke xxiii. 55, 
56 with xxiv. 1-10. A careful reading of these passages 
leads us to believe that there were more than two or three 
women at the tomb. Probably there were two or three 
different parties of women. The appearance of Christ to 
Mary Magdalene may have been a distinct appearance 
even as the appearance to Peter, to Paul, and to James ; 
but that He appeared to the other women also is clear 
from the Scripture references just given.* 

* " The independence and distinctiveness of the four narratives on 
this point have never been questioned, and, indeed, herein lie its prin- 
cipal difficulties. With regard to them I refer to what I have said in 
the Prolegomena, that supposing us to be acquainted vpith everything 
said and done in its order and exactness, we should doubtless be able 
to reconcile, or account for the present forms of the narratives ; but not 
having the key to the harmonizing of them, all attempts to do so must 
be full of arbitrary assumptions and carry no certainty with them. 
And I may remark that of all harmonies those of the incidents of these 
chapters are to me the most unsatisfactory. Giving their compilers 
all credit for the best intentions, I confess they seem to me to weaken, 
instead of strengthen the evidence, which now rests (speaking merely 
objectively) on unexceptionable testimony of three independent nar- 
rators, and one, who besides was an eye-witness of much that hap- 
pened. If we are to compare the harmonies and ask what is to be 
taken as most nearly reporting the exact words and incidents, of this 
there can, I think, be no doubt on internal as well as external ground, 
that John takes the highest place, but not of course to the exclusion 
of those parts of the narrative which he does not touch. The improb- 
ability that the evangelists had seen one another's accounts becomes, 
in this part of the Gospels, an impossibility. Here and there, we dis- 
cern traces of common narration as the ground for their reports, as, 
for example, Matthew xxviii. 5-8 ; Mark xvi. 5-8 ; but even these are 
very few. 

" John names only Mary Magdalene ; Mark adds Salome ; Luke 
(xxiv. 10), several others, namely, Joanna, wife of Chuza, as we learn 



Matthew 7 J 

Not to the world (cf. John xiv. 19-24) did Christ mani- 
fest Himself after His resurrection. The world got its 
last glimpse of Him at the cross, the symbol of its rejec- 
tion of Him. It was to ''His own," not to the world, 
that He appeared. The case of James (1 Corinthians 
XV. 7) was probably an exception ; and Paul, who saw 
Christ after His resurrection, claims something unique 
in the matter : " After that, he was seen of James ; then 
of all the apostles. And last of all he was seen of me 
also, as of one born out of due time" (1 Corinthians 
XV. 7, 8). 

Amazing grace that He should appear to Mary Mag- 
dalene, out of whom He had cast seven demons (Mark 
xvi. 9 ; Luke viii. 2). But how she loved ! Whosoever 
'' is forgiven much, loveth much." So it was with Mary 
Magdalene. She it was who stood by the cross when the 
disciples had fearfully and cowardly fled (Matthew xxvi. 
56). She it was who marked the tomb (Matthew xxvii. 
61 ; Mark xv. 47). She it was who came early to the 
tomb with the spice to anoint the dead Christ (xxviii. 1). 
She it was who sat dissolved in grief and tears in the 
garden because of the loss of her Lord (John xx. 11-18). 



from Luke viii. 3. These differences of narration arise from the in- 
tention of emphasizing different circumstances. We must begin with 
Mark. Three women go first to the grave — Magdalene, the other 
Mary, and Salome. Matthew omits Salome because he intends to con- 
tinue his account of the two women, Magdalene and Mary (xxvii, 61). 
John keeps only Magdalene before the eye, because she is seized with 
excitement on finding the stone rolled away, and hurrying away to 
the city alone, calls the two disciples ; and because he wishes to relate 
the circumstances and Magdalene's succeeding history. Luke's atten- 
tion was occupied chiefly with the women who were bringing the 
spices and the ointment, and accordingly writes of the second body of 
females who followed the first three, Meyer maintains that it is im- 
possible to harmonize the different accounts. A judicious critic will, 
however, oppose only a forced harmony. ' ' — Lange. 



76 The Gospels 

** Not she with traitorous kiss her Master stung ; 
Not she denied Him with unfaithful tongue ; 
She, when the apostles fled, could danger brave, 
Last at His cross, and first at His grave." 

To such an one Christ appeared. Do you wonder why ? 
John xiv. 19-24 gives you the answer. 

(c) The Phenomena Witnessed at the Tomb (xxviii. 1-8). 

(1) The Earthquake. Matthew says it was "great" 
(ver. 2). The seismic shock was closely connected with 
the rolling away of the stone from the mouth of the tomb, 
as the word " for " (ver. 2) indicates. So shall it be in 
that great day when the voice of Christ, powerful as it 
was at the tomb of Lazarus, shall one day bring forth the 
dead from their graves (John v. 25-29 ; xi. 33-44). Here 
is a supernatural interposition. It is interesting to note 
the supernatural phenomena in connection with the last 
hours of Christ's life, such as the darkness, the rending 
of the veil of the temple from the top to the bottom 
(cf. Matthew xxvii. 45, 51-53 ; Mark xv. 33-38 ; Luke 
xxiii. 44, 45). 

How futile the efforts of the men who had commanded 
that the ''sepulchre be made sure" (xxvii. 64). When 
God manifests His omnipotence, then vain the stone, the 
seal, the guard, the grave. No wonder the " watchers 
did quake and become as dead men ' ' ! Miraculous ac- 
tion and supernatural display were here, and man is 
always afraid in the presence of the supernatural (cf. Eev- 
elation i. 17). The stone was rolled away that the women 
might see that the tomb was empty. It was not rolled 
away in order that Christ might come forth ; no stone or 
bars could keep Him (cf. xx. 19). The Eoman guard 
was fearful and afraid ; so will the world be some day 
(Revelation vi. 15, 16). But the women need not fear — 
" Fear not, ye " ; so at the last trumpet when the dead 



Matthew 77 

iu Christ shall rise, believers will not be afraid (1 John 
ii. 28). 

(2) The Angelic Visitors. What a part angels have 
played iu the life of Christ ! They announced His birth 
(Luke i.), suggested His flight (Matthew ii.), were with 
Him at the temptation (Matthew iv. 11) and in Geth- 
semane (Luke xxii. 43) ; later they were present at His 
ascension (Acts i. 10, 11) j and, finally, will accompany 
Him at His second coming (Mark viii. 38). Do we be- 
lieve in angels ? We ought to (Hebrews xii. 18-24). 

While it is true that Matthew (also Mark) speaks of 
one angel, and Luke and John of two, the fact and its 
supernatural nature need not be denied. We owe the 
Easter message of the Easter faith to angelic testimony. 
This message and testimony did not come from the hal- 
lucination of some ecstatic women, but came from ce- 
lestial visitors. The testimony of angels is to be re- 
ceived (Hebrews ii. 1-3). 

(d) The Message of the Angels (xxviii. 5-8). "And 
the angel answered and said unto the women. Fear not 
ye : for I know that ye seek Jesus, which was crucified. 
He is not here : for he is risen, as he said. Come, see the 
place where the Lord lay" (xxviii. 5, 6). The first mes- 
sage of the resurrection was given to women. Through 
woman death was first introduced into the world (cf. 
1 Timothy ii. 14 ; 2 Corinthians xi. 3), and now through 
woman the first announcement of the resurrection of 
Christ is made (cf. 1 Timothy ii. 15). The first thing 
done is to calm the agitation of the women. It reminds 
us of the angelic note at the birth of Christ : *' Peace on 
earth." '* Earth hath no sorrow heaven cannot heal." 

The glorious Easter fact is here announced: ''He is 
risen, as he said." Oh, if they had only remembered 
and believed the words that Jesus had already told them, 
joy instead of fear would have filled their hearts. 



78 The Gospels 

" Come, see the place where the Lord lay." Yes, and 
as you see it, note that it is empty — empty as your own 
burying place will be some day. The grave is not our 
goal. We pass through the valley ; we do not abide in 
it. Are our loved ones in the cemetery ? No. Why go 
there for comfort (cf. 1 Thessalonians iv. 14-17) ? 

" And go quickly, and tell his disciples that he is risen 
from the dead ; and, behold, he goeth before you into 
Galilee; there shall ye see him; lo, I have told you" 
(xxviii. 7). This is the message of the angels, and also 
of Jesus (xxviii. 10). Jesus would gather the flock that 
had been scattered (cf. xxvi. 31, 32). Mark says, " the 
disciples and Peter. ^^ Mark is Peter's Gospel, and Peter 
would magnify the graciousness of Christ, who, even 
though His bold, willful, impulsive disciple had denied 
Him, had not forgotten His backslidden disciple (cf. Jere- 
miah iii. 12, 13). 

The meeting was to be in Galilee, probably because 
Jesus would have them go to their homes. They had 
been detained in Jerusalem, probably, on account of 
Christ's death and the events connected with it. " Into 
Galilee" — so had He told them (xxvi. 31, 32); so now 
would He keep His word. Not one word of Christ shall 
fail. By "his disciples '' here may be meant that large 
body of Galilean believers to which probable reference is 
made in 1 Corinthians xv. 6 : * ' He was seen of above five 
hundred brethren at once." 

(e) TJie Message of Jesus (xxviii. 9, 10). With mingled 
feelings of fear and joy, the women hasten to obey the 
command of the angel and deliver the good news of the 
resurrection. While on the way, the Lord meets them 
with the greeting, ''All hail." What marvellous evi- 
dence of the proof of the resurrection is given to the 
women ! They heard and bare the angelic testimony ; 
they saw the empty tomb; then they see, hear, touch, 



Matthew 79 

and speak with the risen Christ Himself. Here are " in- 
fallible proofs " indeed (Acts i. 3). 

It may be that Christ appeared to the women in order 
to calm their fears, for they seemed so affrighted that 
'* they told no man for they were afraid " (Mark xvi. 8). 
The appearance of Jesus encouraged them to go and de- 
liver the message, and so, we are told, " they ran to tell 
the disciples." 

" My brethren." At first, Jesus called them "^s- 
ciples" (Matthew x. 1) ; then ''apostles" (Luke vl. 13); 
then " little_children " (John xiii. 33); then ''friends" 
(John XV. 13-15) ; and now " brethren." 

2. The Confessed Failure of Christ's Enemies 
(xxviii. 11-15). While the women were going to the 
disciples on one errand — the bearing of good tidings of 
fact and truth, the Eoman guards were going to the chief 
priests on another errand — that of fiction and falsehood, 
issuing in the promulgation of deception and lying. So 
a message was borne to both the friends and the enemies 
of the Christ. 

The bribery of the soldiers was secured by " much " or 
"large" money. No thirty pieces of silver, as in the 
case of Judas, were now sufBcient. Doubtless the scribes 
and Pharisees thought they were through with the Christ 
when they gave Judas the thirty pieces of silver. But 
now here more money and greater money is needed. So 
sin grows. No man can really get through with Christ. 

The lie of the scribes, Pharisees, and soldiers carries 
with it its own condemnation. How did they know that 
the disciples stole the body if they were asleep when it 
was done! How would they dare confess their own 
cowardice! Did they not know that it was death to 
sleep on duty (cf. Acts xii. 19)? How would it sound 
when they told that a mere handful of disciples had over- 
come a stalwart Eoman guard ! 



8o The Gospels 

(See notes on the Gospel of John, page 221, for further 
development of this thought.) 

3. The Appearance of the Risen Christ on the 
Mountain in Galilee — The Parting Commission 
(xxviii. 16-20). 

(a) The Apjyearance (xxviii. 16, 17). In obedience to 
the command of Christ before His resurrection (xxvi. 32), 
the word of the angels (xxviii. 7), and the post-resurrec- 
tion command of Christ Himself (xxviii. 10), the dis- 
ciples — meaning doubtless not only the eleven but many 
more, probably the five hundred brethren mentioned in 
1 Corinthians xv. 6 — met Christ in Galilee. They, too, 
worship Him, even as the women had done (xxviii. 9, 10). 
The "some" who doubted could hardly be the eleven 
who had already seen Christ in Jerusalem and had been 
confirmed in their faith. Probably the reference is to 
some of the " five hundred." May it be that James was 
among the doubters, and that a special appearance of our 
Lord to him convinced him (1 Corinthians xv. 7) ? 

(&) The Commission (xxviii. 18-20). Jesus now as- 
sumed what He had emptied Himself of — the full use 
and prerogatives of deity (cf. Philippians ii. 5-7 ; John 
xvii. 5 ; Luke xxiv. 26 ; Ephesians i. 20-23 ; Colossians 
ii. 10 ; Hebrews i. 6, 8 ; Eomans xiv. 9 ; 1 Peter iii. 22 ; 
Daniel vii. 14). 

The command was to go and make disciples by teach- 
ing. They were not to subdue, but to teach the world. 
Their ministry was to begin at Jerusalem (cf. Luke 
xxiv. 49). Their work is to be twofold : initiation and 
teaching. Initiation includes discipling and baptizing. 

Their mission is to be unlimited by geographical bound- 
aries. The whole world is to be their parish. The 
limitations mentioned in Matthew x. 5, 6 are now re- 
moved. 

The promise connected with obedience to the commis- 



Matthew 8l 

sion is the personal presence of the Christ " unto the end 
of the days." "And, lo, I am with you alway, even 
unto the end of the world" (xxviii. 20; cf. John xiv. 16, 
23, 26 ; xvi. 22). It is worthy of note that the promise 
of companionship with Christ is for those who "go "into 
all the world. 



II 

Mark 



Synopsis of Mark 



I. The Coming of the Servant of the Lord (Chap. 

i. 1-13). 

1. The Servant is divine ; ** Son of God ; " His origin (i. i). 

2. Foretold in prophecy — Human testimony (i. 2-8). 

3. Advent of the Servant — Divine testimony (i. 9-1 1). 

4. Fitted for service — Satanic testing (i. 12, 13). 

II. The Ministry of the Servant of the Lord 

(Chaps, i. 14-viii. 30). 

1. The ministry of the Servant of the Lord, unassisted (i. 14- 

iii. 12). 
{a) The Servant working (i. 14-ii. 12). 

(1) Jesus announces the kingdom (i. 14, 15). 

(2) The call of the first four disciples (i. 16-20). 

(3) Casting out an unclean spirit (i. 21-28). 

(4) Healing various diseases (i, 29-ii. 12). 
(i) The Servant teaching (ii. l-iii. 5). 

(i) Forgiveness of sins (ii, 1-12). 

(2) Christ's mission to the world (ii. 13-17). 

(3) Fasting (ii. 18-22). 

(4) The Sabbath (ii. z3-iii. 5). 
(f) The Servant in conflict (iii. 6-12). 

2. The ministry of the Servant of the Lord, assisted — The call 

of the twelve to continual service (iii. 13-vi. 32). 
(a) With Him for companionship (iii. 13-vi. 6). 
(i) The call and commission (iii. 13-20). 

(2) The opposition of relatives and friends (iii. 21, 31- 

35)-. 

(3) Teaching by parables (iv. 1-34). 

(4) Various miracles and their effect (iv. 35-vi. 6). 
(J>) The disciples sent out (vi. 7-32). 

(i) The commission (vi. 7-13). 

(2) Herod and John (vi. 14-29). 

(3) The return of the disciples (vi. 30-32). 

85 



86 Synopsis of Mark 

3. The united ministry of the Servant of the Lord and His apos- 
tles (vi. 33-viii. 30). 
(a) The feeding of the five thousand (vi. 33-44). 
(^) The miraculous walking on the sea and its effect (vi. 

45-56)- 
(r) The conflict w^ith the Pharisees from Jerusalem (vii. 1-23). 

(^) The visit to Tyre and Sidon, Decapolis (vii. 24-37). 

(e) The feeding of the four thousand (viii. i-io). 
(/) Conflict again vv^ith the Pharisees (viii. 11 -21). 
(^) The healing of the blind man (viii. 22-26). 

(/i) The eff^ect produced by these wondrous works (viii. 
27-30)- 

III. The Servant of the Lord Rejected and Cruci- 
fied (Chaps, viii. 27-xv. 47). 

1. The rejection, crucifixion, and resurrection foretold (viii. 31- 

ix. 13).^ 

2. The training of the twelve (ix. 14-x. 45). 
(/?) Faith and unbelief (ix. 14-29). 

(^) Humility and charity (ix. 33-50 ; x. 35-45). 

(c) Divorce (x. 1-12). 

(^) Children and the kingdom (x. 13-16). 

(^) Riches and the kingdom (x. 17-30). 

3. The healing of blind Bartimaeus (x. 46-52). 

4. On the way to Jerusalem (xi. i-xii. 44). 

(a) The triumphal entry into Jerusalem (xi. l-io). 
(i>) The visit to the temple courts (xi. 11). 

(f) The fig tree cursed (xi. 12-14, 20-23). 
(</) The cleansing of the temple (xi. 15-18). 

(e) The authority of Christ questioned (xi. 27-33). 
(/") The parable of the husbandmen (xii. 1-12). 
(^) The question of tribute (xii. 13-17). 
(A) Jesus and the Sadducees — The doctrine of the resurrec- 
tion (xii. 18-27). 
(/■) The greatest commandment (xii. 28-34). 
(J) The scribes denounced (xii. 35-40). 
(k) The widow's mite (xii. 41-44). 

5. The Olivet discourse (xiii. I-37). 

(tf) The destruction of Jerusalem foretold (xiii. I, 2). 
(^) The question of the disciples (xiii. 3, 4). 
(() The Olivet discourse proper (xiii. 5-37). 



Synopsis of Mark 87 

6. The Passover and the last Supper (xiv. 1-26). 
(a) The plot to take Christ (xiv. 1,2). 

{b) The anointing of Christ beforehand for His burial (xiv. 

3-9)- 
{/) The plan of Judas to betray Christ (xiv. 10, ii). 
(d) The preparation for the Passover supper (xiv. lz-16). 
\e) The Passover supper (xiv. 1 7-26). 

7. On the way to Olivet (xiv. 27-31). 

8. Jesus in Gethsemane (xiv. 32-42). 

9. The arrest and trial of Jesus (xiv. 43-xv. 15). 
(a) The arrest (xiv. 43-50). 

(J?) The trial (xiv. 53-64; xv. 1-15). 
(r) Peter's denial (xiv. 54, 66-72). 
10. The crucifixion (xv. 16-47). 

IV. The Servant of the Lord Exalted (Chap, xvi, ; 
cf. Philippians ii. 5-11). 

1. The resurrection (xvi. 1-8). 

2. The appearances (xvi. 9-14). 

3. The commission (xvi. 15-18). 

4. The ascension (xvi. 19, 20), 



Introduction 

THE Author. ''John, whose surname was 
Mark " (Acts xii. 12, 25) ; the son of Mary 
(Acts xii. 12) ; cousin of Barnabas (Colossians 
iv. 10) ; a fellow-laborer with Paul and Barnabas (Acts 
xii. 25 ; xiii. 5), but forsook them, probably on account 
of the hardships of the journey (Acts xiii. 13) ; a com- 
panion of Barnabas only, because refused by Paul (Acts 
XV. 37-39) ; again joins Paul, as helper (2 Timothy 
iv. 11 ; Philemon 24). Whether Mark was a disciple 
of Jesus is not definitely known. Some think that Mark 
is the young man referred to in his Gospel (xiv. 51, 62). 
It is probable that he was a disciple of Jesus from the 
fact that it was in the upper room of his mother's house 
in which the disciples met (Mark xiv. 15 ; cf. Acts i. 
13 ; xii. 12). Others think that he was a convert of the 
Apostle Peter (1 Peter v. 13), and travelled with the aged 
apostle during his later days. 

Because of Mark's intimacy with Peter, and because of 
the testimony of some of the Church Fathers (e. g., Papias, 
who calls "Mark, the interpreter of Peter," who "wrote 
carefully down all that he recollected" of the apostle's 
preaching; and Tertullian, who says, "The Gospel 
which Mark published may be affirmed to be Peter's 
whose interpreter Mark was"), Mark's Gospel has been 
called "The Gospel of Peter," and by that is meant that 
Mark reports the Gospel as preached by Peter. If this 
is the case it may account for the omission of Peter's 
name, which humility would forbid him mentioning, in 
connection with certain events in his relation to the life 

89 



Qo The Gospels 

of Christ (cf. vii. 17 with Matthew xv. 15 ; vi. 50, 51 
with Matthew xiv. 28-31 ; ix. 33 with Matthew xvii. 
24-27 ; viii. 29, 30 with Matthew xvi. 17-19 ; xiv. 13 
with Luke xxii. 8). Whatever truth there may be in 
this theory we should not forget that the source of Mark's 
information, as set forth in the Gospel bearing his name, 
is as independent as that of Matthew, or Luke. Each 
writer of the Gospels was independent of the other ; each 
drew from a common source, namely, the great facts of 
our Lord's life, whether witnessed personally, as in the 
case of Matthew and John, or whether, under the guidance 
of the Holy Spirit, reported from the oral teaching of 
the apostles, as by Mark and Luke, which by reason of 
its sincerity and simplicity immediately received a fixed 
form. Certain passages bear the marks of an eye-witness 
(v. 15, ff. ; V. 32 ; vi. 6, 14, £f. ; vii. 17 ; ix. 36 ; x. 17, 21 ; 
xii. 41). 

To Whom Written. For the Eomans (cf. Matthew, 
for the Jews ; Luke, for the Greeks). Words unfamiliar 
to Gentile readers are explained (cf. iii. 17 ; v. 41 ; 
vii. 11, 34 ; ix. 43 ; xiv. 36 ; xv. 34). Jewish customs 
(vii. 3, 4 ; xiii. 3 ; xiv. 12 ; xv. 42), and forms of belief 
(xii. 18) are explained. The use of Latin words and 
forms occur in this Gospel which do not occur in other 
Gospels (cf. vi. 26, ** speculator," meaning a soldier of 
his guard; vii. 4, a pot; xii. 42 "quadrantes," a 
farthing ; xv. 39, 44, 45, a "centurion"). There is little 
reference to Old Testament prophecy, for those to whom 
Mark was writing were not acquainted with these Scrip- 
tures. The Jewish parables, as recorded by Matthew, 
are omitted. Most of Christ's ministry is in '^ Galilee of 
the Gentiles." The kingdom which the *' Servant of 
God " here establishes is not one of prophecy, as in Mat- 
thew, but of power, such as would appeal to the Roman 
mind (cf. Romans i. 16) ; yet it was a power associated 



Mark 91 

with and manifested by mercy, compassion, and love ; 
power to save, not to crush. 

The Purpose of Writing. To set forth Jesus 
Christ, the Son of God, as ''the Servant of the Lord" 
(Isaiah xl.-liii. ; Zechariah iii. 8), the Mighty Worker, 
accomplishing the will of God. The "key-verses" 
X. 45 — " For the Son of Man came not to be ministered 
unto, but to minister, and to give his life a ransom for 
many," and xvi. 20 — "The Lord working with them" 
(cf. Acts X. 38 — "Who went about doing good" ; He- 
brews X. 9 — "Lo, I coLue to do thy will, O God") are 
characteristic of the whole Gospel of Mark. The activity 
rather than the teaching of Jesus is here emphasized. 
There are no long discourses such as Matthew v.-vii., 
xxiv.-xxv. ; John xiv.-xvii. The business of the 
"Servant of the Lord" is to fulfill the divine tasks. 
Only unbelief (in Mark) drives Christ to leave off work- 
ing, and go to teaching (vi. 5, 6). Jesus said, " I am 
among you as he that serveth" (Luke xxii. 27); Paul 
speaks of the Son of God emptying Himself of the divine 
prerogatives, and taking on Him the form of a servant 
(Philippians ii. 5-7). In Mark we see the words of Paul 
and Jesus fulfilled. It is not as "Lord," but as "Serv- 
ant," that Jesus is here presented. The title "Lord " is 
not given to Jesus in Mark until after the resurrection 
(ix. 24 does not contradict this statement ; see E. V.). 
Consequently everything in Mark bustles with activity. 
We have to do with the deeds of Jesus rather than His 
words. Note the prominence of the words "straight- 
way," " immediately," and their equivalents ; they occur 
forty times, whereas in Matthew, fifteen times ; Luke 
seven times ; John four times ; only eighty times in the 
entire New Testament. Every bit of service moves with 
despatch. Mark knew the duty of a servant, for he him- 
self was one (Acts xiii. 5). 



92 The Gospels 

Mark presents the life of Jesus in a series of climaxes 
calling particular attention to the impressions and effects 
made by Christ's ministry, e. g.^ events that lead to such 
crises as popularity, opposition, death, resurrection, 
kingship (cf. i. 27, 28, 37, 45 ; ii. 2, 12 ; iv. 41 ; v. 17 ; 
opposition, ii. 6, 7, 16, 24; iii. 2, 6, 11, etc.). 

The Date of Writing. Between 63 to 70 a. d. Prob- 
ably after Paul's letter to the Colossians (62 a. d.), 
cf. Colossians iv. 10 ; before the destruction of Jerusalem 
(cf. Mark xiii.). 



The Coming of the Servant of the Lord 

(i. 1-13) 

IT is our purpose in the exposition of the Gospel of 
Mark to deal particularly, and almost exclusively 
with those things which are peculiar to his Gospel. 
Events, narratives, and miracles that are common to 
Matthew, Mark, and Luke are treated more fully in 
Matthew or John. 

This section (i. 1-13) may be termed preparatory to 
the record of the activities of the Servant of God. 

I. The Servant is Divine— Son of God (i. 1). The 
origin of the Servant of God is here definitely and clearly 
set forth — He is the Son of God. The term ''Son of 
God ' ' is used in a unique sense : in the same sense in 
which the resurrection of Jesus Christ is said to have 
marked Him off, to have set Him in a place all by Him- 
self, to have separated Him entirely from all the other 
sons of men as God's only begotten Son (cf. Eomans i. 4). 
Jesus Christ is the eternally begotten Son of God. We, 
who are not by nature children of God (cf. Ephesians 
ii. 1-3 ; John viii. 44), become sons of God in time 
through faith in Jesus Christ (John i. 12, contrast ver. 
18 ; cf. Galatians iii. 26). 

''Jesus Christ." This title is both personal and of- 
ficial. It designates Jesus as the anointed Messiah, the 
Eedeemer of humanity, the One commissioned of God to 
redeem the race (cf. Isaiah Ixi. 1-3). 

It will be observed that Mark gives no pedigree or 
genealogy of our Lord as do Matthew (chap. i.)and Luke 

93 



94 The Gospels 

(chap. iii. ). The reason for this is that Mark is writing 
to Eomans, who were more particularly interested in 
action and power than in Jewish genealogies as bearing 
upon the Messianic and royal dignity of our Lord. 
Again, the genealogy is omitted because it is Mark's pur- 
pose to begin the history of the life of our Lord with His 
active ministry, His official life — when at thirty years of 
age He publicly manifested Himself as the Eedeemer. It 
is for this reason that the record of Christ's active min- 
istry is preceded by the mission of John the Baptist as 
His forerunner. 

2. The Coming of the Servant of the Lord Is a 
Fulfillment of the Prophetic Scriptures (i. 2-8). The 
prophets referred to were doubtless Isaiah (xl. 3-5) and 
Malachi (iii. 1). Thus the ministry of the Servant of 
Jehovah is linked with the prophetic element of the Old 
Testament. The kingdom which He came to establish 
was the kingdom spoken of by Daniel (ii. 44 ; iv. 3 ; 
vii. 16, 22, 27). The work He is to perform is the work 
of the Servant of Jehovah (Isaiah xlii. 1 ; Ixi. 1-3). The 
One mightier than John is the Lord Jehovah Himself 
(Isaiah xl. 3-5; Malachi iii. 1), who is here identified 
and one with Jesus Christ. The coming of Jesus Christ, 
then, was the coming of God — not a Godlike coming, but 
a real coming of God ; Jesus Christ was " God manifest 
in the flesh " (1 Timothy iii. 16). 

The Old Testament is full of predictions concerning 
the coming Messiah and Saviour. (See Matthew, as the 
Gospel of fulfillment, page 41.) 

Jesus is far greater than John because He baptizes 
with the Holy Ghost. John's cleansing with water was 
outward and transitory ; that of Jesus, with the Holy 
Spirit, was inward and permanent. 

3. The Public Inauguration of the Servant of the 
Lord Into His Ministry (i. 9-11). The baptism of Jesus 



Mark 95 

is dealt with quite fully in both Matthew and John ; 
hence there is no need to deal with it in particular in the 
exposition of Mark. It is dealt with characteristically 
by Mark — very briefly. He, in common with the other 
writers, associates Christ with the Old Testament concep- 
tion of the Servant of the Lord (ver. 11 ; cf. Isaiah xlii. 1). 

4. The Testing of the Servant of the Lord (i. 12, 
13). The temptation of Christ, like His baptism, is 
briefly and tersely treated, because it, like the baptism, 
is considered as introductory only to the main purpose of 
Mark which is to record the public ministry of our Lord. 

Mark adds a feature of the temptation not in Matthew 
or Luke. It is couched in the brief phrase " He was 
with the wild beasts." Does this supplementary phrase 
by Mark suggest the idea of added terror, which, to- 
gether with the hunger of Christ, intensified His suffer- 
ing 1 Or was it a note of victory, showing the supremacy 
of Christ, the second Adam, as in the case of the first 
Adam before his fall (Genesis i. 26 ; ii. 19), over the 
animal creation — He ''was with the wild beasts," but 
they did Him no harm ? Is there any typical significance 
in Mark's phrase 1 Does it point forward to a day when 
the redeemed, in the millennial age, shall have such do- 
minion over the animal creation (cf. Isaiah xi. 6, 7 j Ixv. 
25 ; Eomans viii. 19-21) 1 



II 

The Ministry of the Servant of the Lord 

(i. 14.-viii. SO ; cf. Matthew iv. 12 ; Luke iv. i4> 15) 

THE ministry is in this section confined practi- 
cally to Galilee, probably because the Master's 
teaching and service would be better received 
there, the influence of the scribes and Pharisees not being 
as great as in and about Jerusalem. 

With this division begins the activity of Jesus, the 
Servant of God and Mighty Worker. Its key-note is 
well expressed in the words of Acts x. 38 : " How God 
anointed Jesus of Nazareth with the Holy Ghost and with 
power ; and who went about doing good, and healing all 
that were oppressed of the devil ; for God was with him. " 
"Jesus, the Mighty God, who broke through all fetters 
and bonds, appeared as a Divine Person, both in His 
origin, mission, and preparation, and as a Prince of the 
kingdom of heaven engaging in warfare with and achiev- 
ing the victory over Satan and his powers. Throughout, 
the narrative presents to view a continuous service of 
victorious onslaught like the leaps of a lion, followed by 
withdrawals on the part of Christ. Each victory is suc- 
ceeded by a withdrawal with the acquired booty, which 
serves as preparation for future progress. The ascension 
of the Lord forms His last withdrawal, which is to be 
followed by His final onset and absolute victory." — 
Lange. 

I. The Ministry of the Servant of the Lord — Prac- 
tically Unassisted (i. 14-iii. 12). In i. 1-13 John and 
Jesus are side by side in service. Now Jesus is the sole 

96 



Mark 97 

figure. John came to bear witness to that Light. As 
the moon pales before the sun, so did John before Jesus. 
In this John's joy was fulfilled. 

(a) The Servant Working (i. 14-ii. 12). 

(1) The Kingdom of Heaven Announced by Jesus 
(i. 14, 15 ; cf. Matthew iv. 12-17 ; Luke iv. 14, 15). 
•* Repent and believe in the gospel ' ' is the message of 
Jesus. Repentance and faith are necessary for entrance 
into the kingdom of heaven. John the Baptist em- 
phasized repentance ; Jesus added faith. Both are vital 
and necessary. Jesus Christ Himself is the object of 
faith in the gospel (John i. 12 ; iii. 36 ; Acts xvi. 30, 31). 

(2) The Call of the First Disciples (i. 16-20; cf. 
Matthew iv. 18-22; Luke v. 2-11; John i. 40-ii. 2). 
The first disciples were fishermen, not poor, but ap- 
parently well-to-do (ver. 20). Jesus called them from 
activity. He always calls busy, never lazy men. Jesus 
simply ennobles their calling : instead of catching fish, 
they are thereafter to catch men. What marvellous and 
fascinating power is in the call of Christ ! That is what 
wins men to follow Him— just the sheer fascination of 
Himself. We study proofs of the deity after, not before 
we know Him. We should come to the Gospels not for 
the purpose of studying a history, but to come into living 
contact with the strong, throbbing, captivating life and 
Person of Christ. We are saved by Christ, not by a 
creed. 

The New Testament has two expressions to describe 
fishing : one describes it as a vacation ; the other as a 
vocation. The latter is the sense here. One is a luxury ; 
the other a necessity. The business, the vocation of 
Christ's disciples is to win souls. Soul- winning is not a 
luxury ; it is a necessity. 

(3) Casting out an Unclean Spirit (i. 21-28 ; cf. Luke 
iv. 31-37). This incident occurred in the synagogue in 



98 The Gospels 

Capernaum. The man's condition was grave : he was in 
an unclean spirit ; it was the element in which he lived. 

Such demon possession was common in the days of our 
Lord upon the earth — very much more than before or 
after. It seemed as if when God became incarnate Satan 
also became incarnate. 

The devils or demons believe, and tremble, says James 
(ii. 19 ; cf. Mark iii. 11). Not mere orthodoxy, but 
faith in Jesus Christ saves. Note how the humility 
(" Jesus of Nazareth ") and the glory ('' the Holy One of 
God," cf. John vi. 69 ; Revelation iii. 7) are joined to- 
gether. Our Saviour is both. But Jesus does not want 
testimony from such a source. God needs not the help 
of Satan. ** Ye (redeemed ones) are my witnesses, saith 
the Lord." 

** Art thou come to destroy us? " Of course He had. 
What He was then doing was but an earnest of it (cf. 
Matthew xxv. 41 ; 2 Thessalonians ii. 8-10 ; Revelation 
xix. 20 ; XX. 10). 

What a profound and striking impression the miracles 
made is evident by the expression in verses 27, 28. This 
was no new doctrine, but an old doctrine in the hands of 
a being absolutely devoted to God and unselfishly sacri- 
ficial for humanity. This is the power that worketh in 
us also (cf. Ephesians i. 19-22). 

(4) The Physician and Many Cures (i. 29-ii. 12). The 
healing of Peter's mother-in-law (i. 29-31), of those 
suffering from divers diseases (i. 32-34), and of the leper 
(i. 40-44)~all manifest the divine power, pity, and love 
of the Christ, and show the Servant of Jehovah hard at 
work finishiDg the task which God gave Him to do. 

Note the three withdrawings in these verses (12, 35, 45). 
There must be retirements for prayer and the replenish- 
ment of power. For other withdrawings see iii. 13 ; 
vi. 45 5 viii. 10 ; ix. 30 j x. 1 . . . xvi. 19. 



Mark 99 

Christ's admonition to the leper not to publish his 
healing but simply to show himself to the priest (i. 43, 44) 
and His address to the palsied man's spiritual condition 
first (ii. 5) intimate that Jesus did not desire to be known 
as a healer of men's bodies merely, if at all. His greater 
work (as our ** greater works," John xiv. 12) has to do 
with the souls of men. To the priest the leper must go, 
for Christ would obey the law. Leprosy is a type of sin 
here. The priest, not the doctor, must pronounce a leper 
clean (Leviticus xiii. 1-59 ; xiv. 1-53). Such presenta- 
tion would also record the genuineness of the healing. 

Strange that He should touch the leper and not become 
unclean ! What cleansing purity ! Was it because the 
people could not understand how He could touch a leper 
and not be defiled (cf. Leviticus xiv. 46, 47) that He could 
no more openly enter the city, but was without in desert 
places (Mark i. 45) I 

The challenge of Christ's deity and the charge of 
blasphemy in connection with the healing of the palsied 
man (ii. 6, 7) give occasion for a manifestation of deity 
as seen in Christ's reading the thoughts and perceiving 
the reasonings of the scribes and Pharisees (ii. 8, 9). 
What Christ did on earth was witness to the fact that He 
had commensurate power in heaven. He could forgive 
sins as well as heal palsy. 

(b) The Servant Teaching (ii, 1-iii. 5). 

(1) Concerning the Forgiveness of Sins (ii. 1-12). 
See preceding paragraph. 

(2) Concerning His Mission to the World (ii. 13-17 ; 
cf. Matthew ix. 9-17 ; Luke v. 27-39). The call of Levi 
(Matthew) and the feast prepared for the Master by him, 
to which fellow-publicans and tax-gatherers, like Mat- 
thew, were gathered, together with the murmuring of 
the scribes and Pharisees because Jesus ate with such, 
gave Jesus the opportunity of stating the purpose of His 



100 The Gospels 

coming into the world — '^ Not to call the righteous, but 
sinners to repentance ' ' (cf. Luke xix. 10 ; 1 Timothy i. 15). 

(3) Concerning Fasting (ii. 18-22 ; cf. Matthew vi. 
16-19 ; ix. 14 ; Luke v. 33-39). Fasting is fitting under 
certain circumstances, but there are times when it is out 
of place. The gospel Christ came to proclaim was a 
feast, a wedding, not a funeral. Joy, not sadness, is the 
characteristic note of Christianity. The gospel and the 
law will not unite. What is fit for one dispensation may 
be totally unfit for another. New wine must be put into 
new, not old wineskins. Because the fathers have done 
one thing is no reason why their children should also do 
likewise. 

(4) Concerning the Sabbath (ii. 23-iii. 5 ; cf. Mat- 
thew xii. 1-8 ; Luke vi. 1-5). This incident is one of 
the many conflicts between the Pharisees and our Lord. 
The contention leads to a clear definition as to the pur- 
pose of the Sabbath. It was meant to be a blessing not 
a curse, a help not a hindrance to man : a day for his rest 
physically, and soul refreshment spiritually. But Jesus 
made man and everything that was made for man. He 
is the Creator of all things ; consequently He is Lord of 
the Sabbath too. He is greater than the Sabbath. The 
highest end of every human thing or institution is its 
service to man. It is lawful to do good on the Sabbath 
day. Works of necessity are justifiable on the Lord's 
Day. Things unlawful under certain circumstances may 
be justifiable under certain given conditions — David's 
use of the holy bread is an illustration (ii. 25, 26 ; cf. 
1 Samuel xxi. 6), as also the service of the priests in the 
tabernacle on the Sabbath (Matthew xii. 5-7). 

(c) The Servant in Conflict (iii. 6-12). The Pharisees 
and Herodians hated each other. Now they are united 
in their purpose to kill Christ (ver. 6). Just so it was 
with Pilate and Herod (Luke xxiii. 12). 



Mark loi 

The Galilean multitudes now take sides with Jesus 
against the Pharisees. In these Galileans we see the 
nucleus for the company of believers referred to (prob- 
ably) in 1 Corinthians xv. 6, to whom Christ appeared 
after His resurrection. 

Even the demons confessed His deity (iii. 11). Two 
withdrawings of Christ are noticeable : to the sea (iii. 7), 
and to the mountains (iii. 13). 

2. The Ministry of the Servant of the Lord — As- 
sisted (iii. 13-vi. 32 ; of. Matthew x. 1 ; Luke vi. 12, 13). 
Here we have the call of the twelve to wait on the Master 
in continued service. It is a call from discipleship to 
apostleship. From Luke vi. 12 we learn that the twelve 
were chosen after an all night of prayer. (For fuller dis- 
cussion of this section see notes on Matthew x., page 58). 

3. The United Ministry of the Servant of the Lord 
and His Apostles (vi. 33-viii. 30). This section deals 
with the feeding of the five thousand (vi. 33-44) ; the 
miraculous walking on the sea (vi. 45-52) ; the conflict 
with the Pharisees from Jerusalem (vii. 1-23) ; the visit 
to Tyre and Sidon, and Decapolis (vii. 24-37) ; the feed- 
ing of the four thousand (viii. 1-10) ; another conflict 
with the Pharisees (viii. 11-21) ; the healing of the blind 
man (viii. 22-26) ; together with the effect produced by 
these wondrous works (viii. 27-30). 

Much of this section has already been referred to in the 
notes on the Gospel of Matthew. The healing of the blind 
man (viii. 22-26) is peculiar to Mark. The man evidently 
had not been horn blind, for he had doubtless seen men 
and trees before (ver. 24 j. Christ's method of leading the 
blind man out of the town had, doubtless, something to 
do with the development of the faith of the blind man, 
just as in the case of the healing of the deaf and dumb 
man (vii. 33). It was a test of faith. Was it not also a 
punishment to the people of the town because of their 



lo2 The Gospels 

unbelief (ver. 26 ; Matthew xi. 21)? The different stages 
in the process of the healing of this man are worthy of 
note. Quite a contrast to the immediate healing of Peter's 
wife's mother, in which case "immediately "is used three 
times. Are divine healings always instantaneous'? Or 
may the healing be gradual? Compare John iv. 52 — 
" the hour when he began to amend " (or show improve- 
ment) ? Who shall say how God works in every case 1 



Ill 

The Servant of the Lord Rejected and 

Crucified 

(viii. 27-xv. Ji.7) 

I. The Rejection, Crucifixion, and Resurrection 
Foretold (viii. 31-ix. 13, 30-32; x. 32-34; Matthew 
xvi. 13-xvii. 13 ; Luke ix. 18-36). 

MAEK'S record of the conversation of Jesus with 
the disciples at Csesarea Philippi differs a little 
from the accounts of Matthew and Luke : the 
peculiar eulogy of Peter being omitted, also the special 
power of the keys bestowed upon him (cf. Matthew xvi. 
16-19). Yet Mark mentions the sharp rebuke adminis- 
tered to Peter. May not the reason for these omissions, 
which do credit to Peter, lie in the fact of Peter's hu- 
mility'? Mark's Gospel is really Peter's Gospel, the 
record of Peter's preaching. Mark was Peter's amanuen- 
sis. May not this fact be one of the artless proofs of in- 
spiration? Mark notes that the crowd also heard the 
words regarding the cross. 

In the transfiguration story (ix. 1-13), Mark alone re- 
cords the sudden disappearance of Moses and Elijah, the 
anxiety of the disciples concerning it, also the ignorance 
and inquiry regarding what the resurrection from the 
dead should mean. The topic of conversation between 
the heavenly visitors and Christ is not mentioned by 
Mark. Mark refers to the transfiguration as exhibiting 
the coming of the King in poicer, and this, of course, is 
in harmony with the aim of his Gospel. Luke emphasizes 

103 



104 '^^^ Gospels 

the idea of the kingdom ; Matthew the appearing of Christ 
in the coming kingdom. 

2. The Training of the Twelve (ix. 14-x. 45). The 
various topics considered under this section — faith and 
unbelief (ix. 14-29) ; humility and charity (ix. 33-50 ; 
X. 35-45) ; divorce (x. 1-12) ; children and the kingdom 
(x. 13-16) ; riches and the kingdom (x. 17-30) — have been 
noted in their place in Matthew, chapters eighteen to 
twenty (page 68). 

3. The Healing of Blind Bartimseus (x. 46-52). 
Both Matthew and Luke mention this healing. Mark 
and Luke (xviii. 35) mention one man healed ; Matthew 
(xx. 30), two. Why not, as Bengal puts it, that one man 
called on Christ as He entered Jericho, and finding an- 
other in the city, told him-'about it, and so was healed as 
Christ left. Le Clere's principle, ** Who names more 
embraces fewer; who recounts fewer does not deny 
more," helps us to understand the seeming discrepancy. 
Probably Bartimaeus was the more prominent of the two, 
because Mark names him. Mark's blind man may also 
have been first in order of the healing. Matthew, deal- 
ing more fully with the Jericho visit, mentions them both. 
Note Mark's characteristic touches: ''Bartimseus cried 
aloud"; "stood up"; "cast away his garments"; 
"followed Jesus along the way." 

4. On the W^ay to Jerusalem (xi. 1-xii. 44). A 
number of incidents fall under this section : the triumphal 
entry into Jerusalem (xi. 1-10) ; the visit to the temple 
courts (xi. 11) ; the fig tree cursed Cxi. 12-14, 20-23) ; the 
cleansing (second) (cf. John ii, 14-22) of the temple (xi. 
15-18); the authority of Christ questioned (xi. 27-33); 
parable of the vineyard (xii. 1-12) ; the conflict with the 
Herodians concerning taxation (xii. 13-17) ; and with the 
Sadducees concerning the resurrection (xii. 18-27) ; Jesus 
and the scribe — the first and great commandment (xii. 



Mark 



loj; 



28-34) ; the scribes denounded (xii. 35-40) ; the widow's 
mite (xii. 41-44). 

In the entry into Jerusalem incident, in which Jesus is 
hailed as the Son of David, Mark connects it with the 
Psalms (cxviii. 25, 26 ; cf. cxlviii. 1) ; he omits the refer- 
ence to Zechariah ix. 9. How graphically Mark depicts 
the scene. It is as though we are looking on : "They 
come nigh"; "He sendeth"; "they bring the foal"; 
"they lay their garments thereon." Mark notes the 
acclamations of praise to Jesus not only as King but also 
as the Messiah. Jesus enters Jerusalem riding on an 
animal of peace. Some day in the future He will come 
on a white horse to judgment (Revelation vi. 2). 

The goal of the triumphal entry seems to have been 
the temple (xi. 11). Jesus visits the outer courts and 
makes certain observations as with the eye of a holy 
Judge, which seem to displease Him. Later, probably 
on the morrow, He again visits the temple courts and 
cleanses them (xi. 12-17). The crowds hail Him with 
applause. Oh, the fickleness of the crowds ! How poor 
a thing is popularity ! If they were not the same voices, 
they were the same people that a few days later cried, 
" Crucify Him ! " 

The cursing of the barren fig tree (xi. 12-14, 20-23) 
should be looked upon as a parable in action. It was a 
symbolic act. The fig tree is here, as elsewhere in the 
Scriptures, a type of Israel. Christ had a hunger for 
righteousness and good works as well as for food. This 
hunger was not satisfied in the history of Israel, even 
though the nation made loud professions. Jesus was not 
deceived in failing to find fruit thereon. " The time (or, 
better, the perfect time for the fall harvesting) of figs was 
not yet." This explanatory phrase means that the tree 
had not been stripped by the fig-gatherers. Jesus seeks 
fruit in the life of many a man whom He knows is uu- 



lo6 The Gospels 

fruitful, just as He sought figs on this tree, and finds it 
not. Figs of some kind there should have been, either 
the present or previous year's. Is the fig tree ever with- 
out figs when it puts forth leaves ? After all, the sin of 
Israel as here pictured is not so much that of being barren 
as being false — it put forth a great profusion of leaves, 
but bore no fruit. So with Israel — loud professions, but 
no righteousness to justify it. 

The amazement of the disciples at the withering of the 
fig tree led Christ to speak on the subject of faith and 
forgiveness in relation to prayer. Faith in God can do 
things otherwise impossible. The "fig tree" withered 
was a lesson the Jew could understand ; ''this mountain" 
being removed, one that would appeal to the Eoman 
mind. Faith can do the otherwise impossible (cf. James 
i. 5-8). A forgiving spirit also is necessary to effective- 
ness in prayer (cf. Matthew v. 21-26 ; vi. 15 ; xviii. 
21-35 ; Ephesians iv. 26, 27, 32). To cherish an unfor- 
giving spirit is to tie the hands of God — He cannot work 
for you. The hater is a "murderer" and is void of 
eternal life (1 John iii. 13-18). 

The cleansing of the temple (xi. 15-18) as here recorded 
is not to be confounded with a previous cleansing at the 
beginning of Christ's ministry (John ii. 13-17). Some 
would call it a third cleansing, the second having taken 
place the day before, according to Matthew (xxi. 10-12). 
They are separate events, however, whether second or 
third, just as the miraculous feeding of the five thousand 
(Matthew xiv.) and of the four thousand (Matthew xv.) 
were separate, supernatural events (Matthew xvi. 8-11). 
Christ justified His action in cleansing the temple by a 
reference to Isaiah Ivi. 7. Mark's use of the phrase " of 
all nations" is characteristic of his Gospel — it is not for 
the Jews only. 

The question concerning Christ's authority and His 



Mark 1 07 

counter-question regarding their opinion of John the 
Baptist (xi. 27-33) is next in order. To approve of John 
was to acknowledge the authority of Christ, for John had 
testified to Jesus as the Messiah. Not to acknowledge 
John was, in fact, to declare themselves as out of har- 
mouy with the theocratic kingdom announced by him. 
Was John's ministry the result of human enthusiasm — of 
men ? or was it of divine origin — ''from heaven " ? Here 
is religious insincerity. What an awful thing to be in- 
sincere in matters of the soul ! It is persons of this class 
whom God allows to be deluded (2 Thessalonians ii. 11, 
12), and who are in danger of committing the sin against 
the Holy Ghost (Matthew xii. 22-37 ; Mark iii. 28-30 ; 
Luke xii. 10 ; cf. 1 John v. 16). Hypocrites will have a 
more severe condemnation and punishment than the sin- 
ner who makes no religious pretensions (cf. Luke xii. 
47, 48). 

The parable of the husbandmen (xii. 1-12 ; cf. Matthew 
xxi. 28-xxii. 14) is addressed to the leaders of the Jews 
and has specific reference to them. God's chosen people 
are frequently likened to a vineyard (cf. Isaiah v. 1-7; 
Jeremiah ii. 21 ; Hosea x. 1). Such care as that bestowed 
upon the vineyard should yield satisfactory product. But 
instead, they (Israel) had abused God's prophets, and in- 
sulted and finally slew His well-beloved Son. What else 
could God do but reject such a nation? The scribes per- 
ceive that this parable is aimed at them and seek to lay 
hold on Jesus (xii. 12), but are afraid to do so because of 
the multitude. 

The question of tribute (xii. 13-17) is another attempt 
on the part of the Herodians, the political party, to trap 
Christ, especially in political i^lationships. Praise may 
be hypocrisy (ver. 15). Christians have political, as 
well as religious relations (cf. Romans xiii. 1-10). Christ 
paid taxes. 



io8 The Gospels 

Next come the Sadducees (xii. 18-27), a leading party 
of the Jews who, in opposition to the Pharisees, denied 
the doctrine of the resurrection of the dead, the immor- 
tality of the soul, as well as future rewards and punish- 
ments. The many serious and perplexing questions con- 
cerning the resurrection and the life beyond are answered 
by the expression " the power of God." Immortality was 
taught in the Old Testament in the story of '' the Bush" 
(Exodus iii. 2-4). Our ignorance regarding these things 
arises from the fact that we do greatly err, not knowing 
the Scriptures (xii. 24). In heaven conditions identical 
with those on earth do not necessarily exist (xii. 25). 
Marriage is ordained for the propagation of the human 
race decimated by death. In heaven there is no death ; 
hence no need of marriage or birth. ^ 

The query of the scribes as to which was " the greatest 
commandment of all " (xii. 28-34 ; cf. Matthew xxii. 
34-40, 46) was no new one to the Jew, and particularly 
to the scribes. There were six hundred and thirteen 
commandments according to the count of the scribes, as 
many as there were letters in the Decalogue ; two hun- 
dred and forty-eight of them were positive injunctions, 
and three hundred and sixty-five — the same number as 
the days of the year — were negative precepts. Jesus 
points to Deuteronomy vi. 4, 5 as summing up the whole 
law (cf. Eomans xiii. 10). The second commandment 
rests upon the first and is an illustration of it (cf. Eo- 
mans xiii. 8 ; Galatians v. 14 ; 1 John iv. 7). The scribe 
was " near to," but ''not in " the kingdom of God. Not 
orthodoxy, but faith saves. Nearness is not possession. 
Judas was near enough to kiss the Son of God, but sank 
into the deepest hell — "almost," but "lost." 

The question of Christ (xii. 35-37), as to whose Sou He 

'On the question of recognition in heaven see Volume — "The 
Pentateuch ' ' — by the author, pages 72 to 74, 



Mark 109 

was, is connected somewhat with the preceding question 
of the scribe, for no man can love Jesus Christ as He 
ought to be loved — that is, as God (cf. Matthew xix. 17 ; 
Mark x. 18; Luke xviii. 19) — with all the heart, soul, 
mind, and strength, unless he realizes that He is much 
more than ''David's Son," — that He is David's Lord 
(xii. 36). 

Our Lord's scathing rebuke of the scribes (xii. 38-40 ; 
cf. Matthew xxiii. 1, 2, 6, 7, 14 ; Luke xi. 42, 43 ; xx. 
45-47 ; cf. Ezekiel xxii. 25). Matthew's account (chapter 
xxiii.) is quite full and should be read in connection with 
this section. The sin rebuked is not that of holding po- 
sitions of honor, dignity, and responsibility, but of lov- 
ing them and using them, especially in their religious 
significance, as a cloak for hypocritical pretense (cf. Mat- 
thew vi. 1-5, 16-18; Luke xiv. 7-11). The account as 
given by Mark is characteristically brief as compared 
with Matthew, for Mark is writing to Eomans, who were 
neither as well acquainted with, nor concerned about the 
detail conduct of the scribes, a Jewish sect. Accord- 
ingly, Mark says, "Because of them"; while Matthew 
says, "Do not after their works." "Eabbi, Eabbi," a 
Jewish name, is omitted in Mark. What a picture of a 
hypocrite in society, in personal life: "His public ap- 
pearance contradicts his secret conduct ; his external im- 
portance and desire to be important are a contradiction 
to his internal emptiness and unworthiness." This char- 
acterization of the scribes probably had a few exceptions 
(cf. xii. 28-34). Christ's warning to the people regard- 
ing the Pharisees is twofold : do not let them deceive 
you ; do not imitate them. 

The faithful widow with her two mites (xii. 41-44 ; cf. 
Luke xxi. 1-4) is in striking contrast with the hypocrisy 
of the scribes. What a picture of the Christ taking His 
place over against the treasury, taking notice of so small 



110 The Gospels 

a gift, and taking pains to call the attention of the dis- 
ciples to so simple and yet significant an act ! In con- 
trast to His depicting of the evil of the scribes, Christ is 
here seen admiring the smallest good in mankind. Not 
what one gives, but what one has left is the measure of 
one's giving. Our gifts are measured by the sacrifice 
their giving costs us. The widow gave two mites ; she 
could have kept one surely. Does God know what I give 
and what I keep back *? Did not God know that His 
people had not brought all their tithe into the storehouse 
of the Lord (Malachi iii. 9, 10 ; Acts v. 1-10) ? 

5. The Olivet Discourse (xiii. 1-37; cf. Matthew 
xxiv., XXV. ; Luke xxi.). Inasmuch as this discourse is 
dealt with in Matthew (page 69), it is hardly necessary 
to say more about it here. This much may be said, how- 
ever, that an intelligent understanding of this discourse 
can be had only by a comparison of this chapter with 
Matthew xxiv. and xxv., and Luke xxi. 

Generally viewed, the discourse falls into three main 
divisions : The destruction of Jerusalem foretold (xiii. 
1, 2 ; cf. Matthew xxiv. 1, 2 ; Luke xxi. 5, 6) ; The ques- 
tion of the disciples (xiii. 3, 4; cf. Matthew xxiv. 3; 
Luke xxi. 7) ; The Olivet discourse proper (xiii. 5-37 ; 
cf. Matthew xxiv. 4-42 ; Luke xxi. 8-38). The omission 
by Mark of the dispensational parables given by Matthew 
(xxv. 1-46) is in keeping with the purpose of the Gospel 
of Mark. 

6. The Passover and the Last Supper (xiv. 1-26). 
(a) The Plot to Take Christ (xiv. 1, 2). The growth of 

the malice of the chief priests and scribes is seen in the 
fact that they took the opportunity of the feast of the 
Passover and of Unleavened Bread (which by this time had 
evidently been merged into one and called the Passover, 
Exodus xii. 13 ; Deuteronomy xvi. 1 ; 2 Chronicles xxxv. 
16), as a good opportunity to do away with Christ. Subtle 



Mark 1 1 1 

means were resorted to, for force had already failed (xi. 
18 ; xii. 12), and the popularity of Christ with the crowds 
(xi. 8) was a great hindrance to the success of an open, 
direct attack. 

(6) The Anointing of Christ Beforehand for His Burial 
(xiv. 3-9 ; cf. Matthew xxvi. 6-13 ; John xii. 1-8). The 
words of Christ (vers. 6-10) give us the significance of 
this anointing. The incident is doubtless different from 
that recorded in Luke vii. 37-39. Why could there not 
be two anointings as there were two miraculous feedings 
of the multitude, and two healings of blind men, and 
a miraculous crossing of both the Red Sea and the Jordan 
(Joshua iv. 23)? Did Mary in pouring the ointment on 
the Saviour's head thereby show that she recognized the 
priesthood (Psalm xlv. 1 ; cxxxiii. 2) and kingship (Song 
of Solomon i. 12) of Christ ? Or was it done without this 
knowledge? Who knows? Love is knowledge (1 Cor- 
inthians viii. 1 ; cf. Matthew xvi. 16-18). 

Nothing that we do for Christ, and no time that we 
devote to Him is wasted. Pity those "pence" people 
who must see commercial values in all they do. The ex- 
pression of the affections is of the highest value, as the 
spiritual is far more than the material. ' ' Faith ' ' men are 
of greater value than " pence ' ' men (cf. John vi. 5-10). 

(c) The Flan of Judas to Betray Christ (xiv. 10, 11 ; 
cf. Matthew xxvi. 14-16 ; Luke xxii. 3-6 ; John xiii. 
2, 27, 30). During these closing days of our Lord's life 
Judas is busy continuously seeking for a convenient 
opportunity to deliver Christ into the hands of His ene- 
mies. What a striking contrast between Mary anointing 
Jesus (xiv. 3-9) and Judas seeking to betray Him (xiv. 
10, 11) ! Had Judas only heeded the many warnings of the 
Lord against covetousuess and the love of money (x. 25 ; 
Matthew vi. 19 ; xiii. 22; Luke xvi. 11 ; cf. 1 Timothy vi. 
10) I How many, like Judas, through the opening wedge 



1 1 2 The Gospels 

of covetousness, have allowed Satan to enter the heart 
(Luke xxii. 3 ; John xiii. 3, 27) ! Surely the enemies of 
Christ were glad (ver. 11) when a professed friend of 
Christ played the traitor. And so Christ was sold for 
the price of a slave (Exodus xxi. 32 ; Zeehariah xi. 12), 
the equivalent of three or four months' wages. He 
who took upon Him the form of a servant (Philippians 
ii. 5-7) is sold for the price of a slave. And men have 
been known to sell the Christ for less — poor deluded 
mortals ! **For what shall it profit a man, if he shall 
gain the whole world and lose his own soul ? " 

(d) The Preparation for the Passover Supper (xiv. 
12-16; of. Matthew xxvi. 17-19; Luke xxii. 7-13; 1 Cor- 
inthians V. 7; Exodus xii. 18; Leviticus xxiii. 5; Num- 
bers xxviii. 16). Our Lord sent Peter and John (Luke 
xxii. 8) to secure a room where He and the disciples alone 
(cf. " my guest chamber," ver. 14) might keep the Pass- 
over. In the sending of the disciples, the deity of Christ 
was manifested in that He told them beforehand what 
they should meet (vers. 14, 15), just as in connection with 
the triumphal entry into Jerusalem (xi. 2). It is a mod- 
est request — for a room, not by any means the best in the 
house, for the same word is translated "inn" in Luke 
ii. 7 ; but it must be for the exclusive use of Christ and 
His disciples. It was a custom to allow more than one 
family to occupy the guest chamber. But it shall not b© 
so now. Christ would be alone with His own. 

(e) TJie Passover Supper (xiv. 17-26 ; cf. Matthew 
xxvi. 20-29 ; Luke xxii. 14, 18-23 ; xxii. 39 ; John xiii. 
21-26; 1 Corinthians xi. 23-25). While reclining at 
supper, Jesus predicts His betrayal, doubtless for the 
purpose of warning Judas (cf. John xiii. 10). These 
words of Jesus indicate the prophetic nature of Psalm 
xli. 9: *'Yea, mine own familiar friend, in whom I 
trusted, which did eat of my bread, hath lifted up his 



Mark 1 13 

heel against me." Jesus knew who should betray Him 
(John vi. 70, 71; xiii. 21). Yet the foreknowledge of 
God does not compel the guilty one to commit the sin ; 
it does, however, make the event certain. Because Christ 
foreknew, He could foretell. 

*' One of the twelve " should betray Him (cf. ver. 10). 
And so Christ was wounded in the house of His friends 
(Zechariah xiii. 6 — " And one shall say unto him, What 
are these wounds in thine hands ? Then he shall answer, 
Those with which I was wounded in the house of my 
friends "). Does not the sin which the believer commits 
wound Christ afresh (cf. Hebrews vi. 6) ? 

The institution of the Supper proper is recorded in 
verses 22-25. Here is the institution of the New Covenant 
(cf. Jeremiah xxxi. 33, 34 ; Hebrews viii. 8, 13 ; ix. 15) 
inaugurated with blood — the blood of Christ (1 Peter 
i. 19 ; Hebrews ix. 14), which is atonement sufficient for 
the many, yea, for all, and efficient for those who believe 
(1 John ii. 2; 1 Timothy iv. 10). The only medium 
through which God now graciously deals with His people 
is that of the shed blood of Christ (Romans iii. 21-25). 

7. On the Way to Olivet (xiv. 27-31). After the 
singing of a hymn, probably the Hallel (Psalms cxv.- 
cxviii.), Jesus, with His disciples, retires to Gethsemane 
at the foot of Olivet. The treatment which Christ would 
receive during the next few hours would be a stumbling 
block to the disciples. Their minds were set on a reign- 
ing and victorious, not a suffering and rejected Messiah 
(cf. Matthew xvi. 21-28 ; 1 Corinthians i. 23, 24). The 
reference to the scattered flock suggests Zechariah xiii. 7 : 
"Awake, O sword, against my shepherd, and against 
the man that is my fellow, saith the Lord of hosts : smite 
the shepherd, and the sheep shall be scattered : and I 
will turn mine hand upon the little ones." 

Peter's presumptuous avowal indicates an ignorance 



1 14 The Gospels 

of himself without Christ (John xv. 5 ; 1 Corinthians x. 
12). Peter meant what he said, but he knew not the 
treachery of the human heart (Jeremiah xvii. 9, 10). 
Though cowardly by nature, how courageous he became 
when filled with the Holy Spirit (cf. Acts ii. 14^0 ; 
iv. 13 ; V. 27-32) ! How vividly Mark tells of Peter's 
faults ! Mark is Peter's Gospel. 

Christ's prophetic statement regarding His resurrec- 
tion and appearance in Galilee was clearly fulfilled as we 
see by comparing Matthew xxviii. 7, 10, 16, 17; John 
xxi. 1. 

8. Jesus in Gethsemane (xiv. 32-42; cf. Matthew 
xxvi. 36-46 ; Luke xxii. 40-46 ; Hebrews v. 7 ; Isaiah 
Ixiii. 1-6). Ofttimes Jesus resorted thither (John xviii. 
2). There can be no true understanding of this scene of 
agony in the garden unless Christ is viewed as the Holy 
One burdened with the sins of the world. 

" For me it was in the garden, He prayed, 
Not my will, but thine ; 
He had no tears for His own grief, but 
Sweat drops of blood for mine." 

What "this cup " means we may never be able fully 
to understand. Could it be that it was His coming death 
He was asking to be delivered from 1 But did He not 
know that He came into the world for this very purpose, 
and if so, how could He then pray to be delivered from 
it? "Now is my soul troubled; and what shall I say? 
Father, save me from this hour (hour? E. V. M.). But 
for this cause came I unto this hour. Father, glorify thy 
name. There came therefore a voice out of heaven, say- 
ing, I have both glorified it, and will glorify it again. 
The multitude therefore, that stood by, and heard it, 
said that it had thundered ; others said, An angel hath 
spoken to him. Jesus answered and said. This voice 
hath not come for my sake, but for your sakes. Now is 



Mark 1 1 5 

the judgment of this world : now vShall the prince of this 
world be cast out. And I, if I be lifted up from the 
earth, will draw all men unto myself. But this he said, 
signifying by what manner of death he should die " 
(John xii. 27-33 R. V.). 

May it not be (if by ''that hour" is meant ''the 
cross") that He was praying to be saved "out of" 
(John xii. 27; Hebrews v. 7— Greek, "eA;" "out of") 
that hour, and that God answered the prayer in that He 
raised Him from or out from among the dead, and thus 
delivered Him "out of" the power of death? The pas- 
sage in Hebrews (v. 7) seems to be closely allied with 
Christ's resurrection (Romans i. 4 ; Acts xiii. 33). 

Or, again, may it not be that Christ's physical suffer- 
ing in Gethsemane was so great that He prayed that the 
suffering might pass away, and that He might be strength- 
ened to go up to the cross as our Redeemer ? At least the 
prayer seems to have been answered by the granting of 
superhuman strength (Luke xxii. 43). 

Probably no complete answer can be given this side 
of heaven. The mystery of Christ's suffering is beyond 
human ken. 

And the disciples slept. They could not watch with 
Him one hour. It is said that the night before the great 
day of atonement the priests prayed all night with the 
high priest. Would the words of Jesus suggest the con- 
trast to the disciples ? Was this seeming indifference on 
the part of the disciples towards Christ's suffering an 
added sorrow ? The address to Peter is another illustra- 
tion of Peter (whose Gospel this really is) being hard on 
himself (cf. xiv. 31). Peter could fish " all night " (Luke 
V. 5), but he couldn't pray "one hour," How much 
Peter afterwards makes of " watch " (1 Peter iv. 7) ! 

9. The Arrest and Trial of Jesus (xiv. 43-xv. 15). 

(a) The Arrest (xiv. 43-50 ; cf. Matthew xxvi. 47-56; 



ii6 The Gospels 

Luke xxii. 47-53 ; John xviii. 3-11). Scarcely had Christ 
finished speaking when in the distance He beholds the 
torches of the Eoman soldiers and representatives of the 
leaders of the Jews. The deceptive kiss of Judas is the 
token whereby the enemies of Christ shall recognize Him. 
" With many kisses " did Judas greet the Master. What 
diabolic mockery ! To sink from the companionship of 
Jesus to such awful depth ! Lord, what is man ? How 
frail ! How wicked ! 

Peter (John xviii. 10), impetuously as usual, sought by 
force to save the Master. He drew his sword (Luke 
xxii. 38) and cut off the ear of Malchus, servant of the 
high priest. How little Peter realized that the kingdom 
of heaven cometh not with violence. No sword, saving 
**the sword of the Spirit, which is the Word of God" 
(Ephesiaus vi. 17), must be wielded in the behalf of 
Christ. They that take the sword shall perish by the 
sword (Matthew xxvi. 52 ; John xviii. 11). 

All the disciples forsook Jesus and fled in fear. This 
is what He had already told them (xiv. 27). Peter, who 
had so vehemently insisted that he would stand by the 
Master, now " followed afar off " (xiv. 54 ; Matthew 
xxvi. 58). John also followed Him (cf. John xviii. 15), 
but how closely we do not know. Mark records " that 
a certain young man followed with Him" (xiv. 51, 52), 
the reference being probably to Mark himself. But he, 
too, fled when in danger of arrest. 

(b) The Trial of Jesus (xiv. 53-64 ; xv. 1-15 ; cf. Mat- 
thew xxvi. 57-68 ; John xviii. 12, 13, 19-24). Jesus was 
led first to Annas, then to Caiaphas, the high priest, aud 
then, probably, before the Sanhedrin, who had been 
summoned previously just for this occasion. Joseph of 
Arimathsea and Nicodemus may have refused to be pres- 
ent at such a council (cf. xv. 43). 

The trial of Jesus was both unjust and farcical. Not 



Mark 1 1 7 

only were witnesses compelled to perjure themselves, but 
even their testimony did not agree. 

The silence of Jesus in the midst of these false accusa- 
tions perplexed the high priest. When put under oath 
as to His unique relation to God, Christ definitely re- 
affirmed the previous claims He had made as to His sou- 
ship and deity, and the exercise of divine prerogatives. 
Such a confession the high priest calls "blasphemy." 
For blasphemy, then. He was crucified — He made Him- 
self the Son of God. Of course, if He were not more 
than human, then His execution was justifiable. Blas- 
phemy was punishable by death. This fact puts those 
who to-day deny the unique claims of Jesus Christ to 
divine sonship and deity in an awful dilemma. If Christ 
was not, as they claim, the Son of God in a unique sense, 
then they join hands with the Pharisees of old and justify 
the cruel death of Jesus Christ as warrantable for blas- 
phemy. 

To Pilate (xv. 1-5) Jesus is next taken. After exami- 
nation Pilate finds "no fault " in the Christ and desires 
to release Him, but for fear of the Jews and loss of pres- 
tige and position, finally, after trying in various ways to 
avoid deciding the issue, he hands Jesus over to the Jews 
to be crucified (xv. 6-15). 

The cruel mocking to which Jesus was subjected is 
graphically described in verses 16-20. 

The conduct of Peter throughout all this inhuman 
treatment of his Master is portrayed in xiv. 54, 66-72. 
Poor Peter — he was in the wrong company (xiv. 66) ! 
Let us not be too hard on him. We have perhaps denied 
our Lord under circumstances far less grievous. How 
bitterly Peter repented ! How truly sorry he was is 
evident by his entire after life, as contrasted with the 
false regret and repentance of Judas (Matthew xxvii. 3). 

10. The Crucifixion (xv. 16-47). The crucifixion 



1 1 8 The Gospels 

took place outside the walls of the city (cf. Hebrews 
xiii. 12). In connection with the death of Christ as re- 
corded in these verses, the twenty-second Psalm ought to 
be carefully studied. This psalm begins with the words 
"My God, my God, why hast thou forsaken me ? " and 
ends with "he hath done this," or perhaps literally, 
"It is finished," "this" being in italics. (For a full 
discussion as to the nature and purpose of the death of 
Christ, see notes on John, pages 209-216.) 

The last main division of Mark — IV. The Servant of 
the Lord Exalted (chap. xvi. ; cf. Philippians ii. 5-11), 
which includes : 1. The Resurrection (xvi. 1-8) ; 2. The 
Appearances (xvi. 9-14); 3. The Commission (xvi. 
15-18) ; 4. The Ascension (xvi. 19, 20) — is so fully dis- 
cussed under the last main division of Matthew that 
there is no need of dealing with it here. (See pages 72- 
81.) 



Ill 

Luke 



Synopsis of Luke 

Prelude and Dedication (Chap. i. 1-4). 

The Advent of the Son of Man — The Perfect 
Man (Chaps, i. 5-ii. 52 or to iv. 13). 

1. The Forerunner. Announced (i. 5-25); birth (i. 57- 

80) ; work (iii. 1—22). 

2. The Announcenient and Birth of the Son of Man (i. 26- 

ii. 20). Note that the genealogy is from Mary's side, 
and through Adam (iii. 23-38). 

3. Presentation at the'Temple (ii. 21-38). 

4. The Visit to the Temple (ii. 39-52). 

5. The Ministry of John the Baptist (iii. 1-20). 

6. The Baptism of Jesus (iii. 21, 22). 

7. The Temptation (iv. 1-13). 



II. The Ministry of the Son of Man — Chiefly 
Jewish (Chaps, iv. 14-ix. 50). 

Christ is here presented as the perfect, full-grown Man, thirty 
years of age (iii. 23). Division I gives His birth and in- 
fancy. 
I. Beginning of Ministry at Nazareth and Capernaum (iv. 14- 
vi. 1 1).- 
Founding the Kingdom (vi. 1 2-viii. 3). Teaching: 
Sermon on the Mount (vi. 12-49). Working (vii. 1- 

viii. 3)- 

3. Growth of the Kingdom (viii. 4-56 ; also iii. 18-21). 

4. The Claims of the Kingdom (ix. 1-50). 

So far the work of the Son of Man is mostly Jewish. Compare 
His appeal ; mission of the Twelve (1-17); confession of 
Peter (18-43). 

121 



122 Synopsis of Luke 

III. The Ministry of the Son of Man — Chiefly 

Gentile (Chaps, ix. 51-xviii. 30). 

1. The Gospel for the Gentiles (ix. 51-x. 24). 

{a) Samaria evangelized (ix. 51-x. 24). 
(Ji) Mission of the Seventy (compare the Twelve for 
ministry among the Jews). 

2. Teaching the Disciples (x. 25-xi. 13). 

3. Sundry Warnings (xi. 14-54). 

4. Teaching by Parables (xii. i-xviii. 30). Rich Fool 

(xii.) ; Mustard Seed, Leaven and Fig Tree (xiii.) ; 
Great Supper (xiv.) ; Lost Sheep, Coin, Prodigal Son 
(xv.) ; Unjust Steward, Rich Man and Lazarus (xvi.) ; 
Prayer — Midnight Friend, Unjust Judge, Pharisee and 
Publican (xviii.) ; Pounds (xix.). 

IV. The Vicarious Suffering of the Son of Man 

(Chaps, xix. i-xxiii. 49). 

1. Preparation for the Coming Death. Prediction and entry 

into Jerusalem (xviii, 31 -xix. 46). Teaching in the 
temple (xix. 47-xx. 8). The Olivet discourse (xxi. 
1-36). The Passover (xxi. 37-xxii. 38). 

2. The Deliverance unto Death (xxii. 39-xxiii. 49). Geth- 

semane, arrest and trial (xxii. 39-xxiii. 25). The 
Crucifixion (xxiii. 26-49). The burial (xxiii. 50-56). 

V. The Universal Kingdom of the Son of Man 

(Chap. xxiv.). 

1. The Resurrection (xxiv. 1-12). 

2. The Appearances (xxiv. 1 3-49). 

3. The Ascension (xxiv. 50-53). 



Introduction 

THE Author. Luke, '' The beloved physician " 
(Colossians iv. 14 ; of. medical terms and de- 
scriptions, iv. 23, 35, 38, 39 ; viii. 43 ; xvi. 20, 
21 ; Acts iii. 1-8 ; ix. 40, 41, etc.) ; a Greek (cf. Colos- 
sians iv. 10-14) ; probably not a disciple of Jesus (Luke 
i. 1-4), yet some think that he was of the seventy (x. 1) 
and one of the two Emmaus disciples (xxiv. 13) ; prob- 
ably a convert, but certainly a champion and fellow- 
laborer of Paul, the Apostle (Colossians iv. 14 ; 2 Tim- 
othy iv. 11 ; Philemon 24 ; Acts xvi. 10-40 ; xx.- 
xxviii. ; joins Paul at Philippi, and remains with him 
until released from imprisonment at Eome ; cf. plural 
pronoun "we" in the Acts); author of the ^" Acts" 
(cf. Luke i. 3 with Acts i. 1), 

Luke's Gospel is probably based on the preaching and 
teaching of Paul, and also whatever data Luke could 
gather from those who had personally known and seen 
the Lord (i. 1-4). The Holy Spirit guided Luke in the 
choice and use of the material gathered — the inspiration 
of selection and direction (cf. i. 3 — ''from the first," lit. 
"from above "). 

The Date. Unsettled. Probably before Acts (Acts 
i. 1 ; cf. xxviii. 30, 31). About 63 A. D. 

To Whom Written. Formally to Theophilus (lover 
of God), an earnest Greek convert to Christianity, but 
really, as is evident from the structure and contents of 
the book, to the Greeks, and for universal humanity, 
just as Matthew wrote for the Jews, and Mark for the 
Eomans. 

123 



124 The Gospels 

The Purpose of the Gospel of Luke. Formally stated 
in i. 1-4 ; to give a thoroughly reliable, orderly, authentic, 
and authoritative history of the life of our Lord. 

Yet a careful examination of its contents leads to the 
conclusion that it was written for the specific purpose 
of setting forth Jesus Christ as the Son of Man, the per- 
fect Man, the ideal of humanity. This is also the testi- 
mony of tradition : Origen — "Luke was written for the 
sake of those Greeks who turned to the Faith " ; Gregory 
Nazianzen, " Luke wrote . . . for the Greeks. " 

In Luke Christ is not the Messiah of the Old Testa- 
ment, or the Servant of God, so much as the Saviour of 
all mankind, the Satisfier of humanity's need. 

Much that would be hostile to the Gentiles is omitted 
(cf. Matthew vii. 6 ; x. 5, 6 ; xx. 16 ; xxii. 14). The 
Christ of Luke is the " Light of the Gentiles." 

It is the Gospel of Christ's humanity, as John is the 
Gospel of His deity. Luke gives the genealogy of Christ 
from Mary's side. It is traced back to Adam, for Luke 
is the Gospel of universal humanity. Matthew, on the 
other hand, presents the genealogy from the side of Joseph, 
the reputed father of Christ and through whom Jesus may 
be said to have received His legal right. Matthew traces 
the genealogy of Christ to David (the royal line) and 
Abraham (the promised line). Considerable space is 
given to the birth, infancy, and early training, showing 
that Christ is a man possessing the sinless, human in- 
firmities of the race. The Greeks worshipped man ; they 
made their gods in the likeness of men. Here was a 
perfect man, a human as well as divine Saviour who was 
worthy of their acceptance, faith, and worship. 

Characteristics of Luke's Gospel : * 

1. A Gospel of Contrasts. Jesus and Satan (x. 18 ; 
xi. 14-26 ; xxii. 31-34) ; Martha and Mary (x. 38-42) ; 
* Compare " Cambridge Bible," Introduction to Luke. 



Luke 125 

doubt aud faith (i. 6-23 with 26-38); self-righteous 
Simon aud the sinful woman (vii. 36-50) ; woes and 
blesseds (vi. 20-26) ; rich man and Lazarus (chap, xvi.) ; 
Pharisee and publican (chap, xviii.) ; good Samaritan 
and Levite (chap, x.) ; prodigal and elder brother (chap. 
XV.) ; penitent and impenitent thief (chap, xxiii.). 

2. A Gospel of Womanhood. The Jews looked down 
upon women, aud, in their liturgy, the men thanked God 
that they had not been made women. Note the space 
given to the song of Mary aud Elizabeth (chaps, i., ii.) ; 
the spiritual perception of Anna (ii. 36) ; the ministering 
women : Mary Magdalene, Joanna, Susanna (viii. 1-3) ; 
Mary aud Martha (chap, x.) ; the daughter of Abraham 
bound (xiii. 16) ; widow of Nain (vii. 11-18) ; weeping 
women (xxiii. 27). 

3. A Gospel of Prayer. The real humanity of Christ 
is set forth by His prayerful dependence upon the Father. 
Luke records Christ praying at His baptism (iii. 21) ; in 
the early dawn (iv. 42) ; after cleansing a leper (v. 16) ; 
before choosing the twelve (vi. 12, 13) ; at the trans- 
figuration (ix. 29) ; in the garden (xxii. 39-45) ; on the 
cross, for His enemies (xxiii. 34). The two great parables 
on prayer are found here (the midnight friend, xi. 1-13 ; 
the unjust judge, xviii. 1-8). No wonder the disciples 
asked Him to teach them also to pray (xi. 1). 

4. A Gospel of Song. The first Christian hymnolo- 
gist. Here we have the "Magnificat" — the Song of 
Mary (i. 46) ; the " Benedictus " — the Song of Zacharias 
(i. 67); the "Nunc Dimittis" — the Song of Simeon 
(ii. 29); the "Ave Maria" — the Angel's salutation 
(i. 28) ; and the " Gloria in Excelsis " — the Song of the 
Angels (ii. 14). 

5. A Gospel for the Poor and the Outcast. Humble 
Mary is chosen (i. 32) ; Christ is born of poor parents and 
cradled in a manger (ii. 7) ; the humble shepherds hear 



126 \ The Gospels 

the good news (ii. 15) ; He came to evangelize the poor 
(iv. 16-18) ; the ''poor, maimed, blind, and halt," are 
called (xiv. 21) ; the poor are to be invited to our feasts 
(xiv. 12, 13) ; Lazarus, the beggar, is seen in Abraham's 
bosom (xvi. 22) ; an outcast thief is taken into the glory 
(xxiii. 42, 43). 

6, It Is the Universal Gospel. Luke extends the 
prophecy of Isaiah so that "all flesh" shall see the 
salvation of God (iii. 6) ; the pedigree is carried beyond 
Abraham and David (Jewish) back to Adam (the father 
of the race) (iii. 37, 38) ; Christ is enrolled as a citizen 
of the Roman Empire (ii. 1-7) ; He is a light for the 
"Gentiles," and His salvation is for "all peoples" 
(ii. 31, 32) ; Luke records the sending of the seventy — 
Gentile nations (cf. the twelve to Jews, Matthew x. 1-6), 
(x. 1) ; Elijah is sent to a heathen widow (iv. 26) ; Naaman 
the Syrian is cleansed (iv. 27) ; the gratitude of the Sa- 
maritan is recorded (xvii. 17, 18) ; the parable of the good 
Samaritan is here (x. 28-36). Jesus refuses to call down 
fire upon the city of the Samaritans (ix. 54-56) ; the 
publican is accepted and the Pharisee rejected (xviii. 
9-14) ; and Christ abides with Zacchseus, the outcast 
publican (xix. 1-10). 

7. The Gospel of Wealth. Note emphasis laid on 
wealth, its use and abuse ; cf. vi. 24, 25 ; xii. 13-34 
(rich fool) ; xiv. 12-14 ; chap. xvi. (uDJust steward, 
rich man and Lazarus) ; xviii. 22-30 with xix. 10 
(unsaved and saved rich) ; xxiii. 50-53 with Matthew 
xxvii. 57. 

Features Peculiar to Luke. The following miracles 
are peculiar to the Gospel of Luke and are not found in 
any of the other Gospels : the miraculous draught of 
fishes (v. 4-11) ; the raising of the widow's son at Nain 
(vii. 11-18) ; the woman with the spirit of infirmity 
(xiii. 11-17) ; the man with the dropsy (xiv. 1-6) ; the 



Luke 127 

healing of the teu lepers (xvii. 11-19) ; and the healing 
of the high priest's servant (xxii. 50, 51). 

The parables peculiar to Luke and not found in the 
other Gospels are : the two debtors (vii. 41-43) ; the 
good Samaritan (x. 25-37) ; the importunate friend 
(xi. 5-8) ; the rich fool (xii. 16-21) ; the barren fig tree 
(xiii. 6-9) ; the lost piece of silver (xv. 8-10) ; the prod- 
igal son (xv, 11-32); the unjust steward (xvi. 1-13); 
the rich man and Lazarus (xvi. 19-31) ; the unjust judge 
(xviii. 1-8) ; the Pharisee and the publican (xviii. 10-14). 



Prelude and Dedication 

(«. IH^ 

THE purpose of writing is here clearly set forth. 
According to the testimony of Origen and Au- 
gustine, many spurious and apocryphal gospels 
were extant. There was evidently a need for an au- 
thoritative history of our Lord's life. By divine impulse 
did Luke write — for there is no reason why the dedre to 
write this Gospel should not be as divinely born as the 
writing itself. Luke was led to supply this need. 

'' To me (Luke) also " as well as to Matthew and Mark 
and, later, John, has God granted grace to record in 
orderly manner, in chronological sequence, with wisdom 
"from above" (for so "from the beginning" may be 
translated). So inspiration does not destroy individ- 
uality. Luke, with his graphic style, remains Luke, as 
Matthew, Mark, John, Paul, Peter, James, even though 
guided and controlled by the Holy Spirit, retain their 
individuality of style. The gold was God's, the mold 
theirs. Yet the divine hand guided the molding too, 
while not doing violence to individual freedom. 

"To Theophilus," a noble and influential Christian 
Greek, this Gospel is directly addressed. The reason and 
purpose of the writing is clearly stated: "That thou 
mightest know the certainty of those things, wherein 
thou hast been instructed" (ver. 4). Instructed means 
to be taught by word of mouth. Catechization was quite 
common in those days, applicants for church membership 
being thoroughly instructed in the doctrines of the faith 
before baptism and reception into the church. Would 
that it were so in these days in all the churches. See 
2 Timothy iii. 14-16. 

128 



The Advent of the Son of Man — 
The Perfect Man 
(i 5-ii. 52 or to iv. 13) 

UNDER this section is discussed the announce- 
ment, birth, and early years of both John the 
Baptist and Jesus Christ. 

I. The Forerunner of the Messiah (i. 5-25, 57-80 ; 
iii. 1-22). 

(a) The Announcement and BiHh of John the Baptist. 
The supernatural element is noticeable in connection with 
the birth of both John and Jesus. Strange, is it not, that 
barrenness is more than once noted in connection with 
the Messianic line (cf., e.g., the birth of Isaac, Genesis 
xvii., xviii.). 

John's birth was an answer to prayer, and, probably, 
to a prayer that both Zacharias and Elizabeth had ap- 
parently ceased for years to offer, for they were now past 
the age when they might expect to be parents (cf. Daniel 
X. 10-14). The unbelief of Zacharias is easy to under- 
stand when we remember all the natural facts in the case, 

Not only is the birth of John announced, but also the 
kind of life he is to live, and the task he is to perform. 
He is to be related to the coming Messiah, and is to pre- 
pare the nation for His coming. 

Zacharias is punished for his unbelief by being stricken 
dumb until the day of the naming of the child. So all 
God's afflictions, when they have served their purpose, 
are removed (Hebrews xii. 5-12 ; James v. 16-20). 

129 



i^b The Gospels 

The soDg and prophecy of Zacharias (i. 67-79) are 
an interesting study in Old Testament prediction and 
thought. How strange that the Gospel of Luke, the 
Gospel for the Gentile, should, at its very beginning, be 
so closely interwoven with Jewish thought : Herod is 
King of Judea ; Zacharias is a Jewish priest ; Elizabeth, 
Simeon, and Anna the prophetess are saints in Israel ; 
the promises made to Abraham are referred to ; Christ is 
the hope of Israel, the Branch of David, and the fulfill- 
ment of the promises made to the fathers. So Christ is 
at once identified, — even in Luke's Gospel, — as the Son 
of Man, with Old Testament predictions concerning the 
Messiah. 

Note also how the historical as well as the prophetical 
evidence is presented. All this occurred "in the days 
of Herod, king of Judea." Herod was the first king 
with no taint of Jewish blood in his veins to sit on the 
throne of Judah. And in that fact was not Genesis 
xlix. 10 — "The sceptre shall not depart from Judah, nor 
a lawgiver from between his feet, until Sliiloh come; and 
unto him shall the gathering of the people be " — fulfilled ? 
The facts of our Christian religion are not vagaries. His- 
tory and prophecy alike are made to contribute to their 
authenticity. 

The childhood of John was doubtless spent in his home, 
surrounded by the religious atmosphere of his parents. 
He was also instructed in the Scriptures, particularly, no 
doubt, in those Scriptures connected with his mission in 
relation to the coming Messiah as already announced to 
Zacharias by the angel. Some large part of the Baptist's 
life was spent in the wilderness, alone with God, think- 
ing, meditating, and planning for his mission for Jehovah 
(i. 78-80). 

2. The Advent of the Son of Man Himself (i. 26-56 ; 
ii. 1-40). 



Luke 131 

(a) The Announcement of ChrisVs Birth (i. 26-56; cf. 
Matthew i. 18-25). The supernatural hand of God is 
again evident in the birth of Christ. The story of the 
virgin conception and birth of our Lord is simply told 
and is to be received as an article of Christian faith and 
a constitutive part of the Gospel, without which the Gospel 
would not be complete. 

We must not lose sight of the fact that there was some- 
thing supernatural surrounding the birth of the Christ, as 
indicated by the words, "On this wise" (Matthew i. 18). 
*'The Holy Ghost shall come upon thee, and the power 
of the Highest shall overshadow thee ; therefore also that 
holy thing which shall be born of thee shall be called the 
Son of God" (Luke i. 35). ''On this wise" indicates 
that this birth was different from those recorded before 
it. Luke i. 35 is explicit about the matter. To assail 
the virgin birth is to assail the Virgin's life. He was of 
"the seed of the woman," not of the man. (See Luke 
i. 34 — "How shall this be, seeing I know not a man?") 
No laws of heredity are sufficient to account for His 
generation. By a creative act God broke through the 
chain of human generation and brought into the world a 
supernatural being. 

The narrative of the virgin birth need not stagger us.^ 
The abundance of historical evidence in its favor should 
lead to its acceptance. All the manuscripts in all the 
ancient versions contain the record of it. All the tradi- 
tions of the early Church recognize it. Mention of it is 
made in the earliest of all the creeds : the Apostles' Creed, 
If the doctrine of the virgin birth is rejected it must be 
on purely subjective grounds. If one denies the possi- 
bility of the supernatural in the experience of human 
life, it is, of course, easy for him to deny this doctrine. 

*Dr. Orr's book, "The Virgin Birth," deals most ably with this 
subject. 



132 The Gospels 

To one who believes that Jesus was human only it would 
seem comparatively easy to deny the supernatural birth 
on purely subjective grounds. The preconceptions of 
thinkers to a great degree determine their views. It 
would seem that such a wonderful life as that lived by 
Christ, having as it did such a wonderful finish in the 
resurrection and ascension, might, indeed should, have a 
wonderful and extraordinary entrance into the world. 
The fact that the virgin birth is attested by the Scrip- 
tures, by tradition, by creeds, and that it is in perfect 
harmony with all the other facts of that wonderful life 
should be sufacieut attestation of its truth. 

It has been thought strange that if, as is claimed, the 
virgin birth is so essential to the right understanding of 
the Christian religion, that Mark, John, and Paul should 
say nothing about it. But does such silence really exist ? 
John says, "the Word became flesh " ; while Paul speaks 
of ''God manifest in the flesh." Says L. F. Anderson : 
''This argument from silence is sufficiently met by the 
considerations that Mark passes over thirty years of our 
Lord's life in silence ; that John presupposes the narra- 
tives of Matthew and Luke ; that Paul does not deal with 
the story of Jesus' life. The facts were known at first 
only to Mary and Joseph ; their very nature involved 
reticence until Jesus was demonstrated to be the Son of 
God with power by the resurrection from the dead ; 
meantime the natural development of Jesus and His re- 
fusal to set up an earthly kingdom had made the miracu- 
lous events of thirty years ago seem to Mary like a won- 
derful dream ; so only gradually the marvellous tale of 
the mother of the Lord found its way into the Gospel tra- 
dition and the creeds of the church, and into the inner- 
most hearts of the Christians of all countries." 

The greatness, deity, and mission of the Messiah, the 
Son of God, are set forth in i. 31-33 ; ii. 31-32. 



Luke 133 

The song of Mary (the Magnificat, i. 46-55) sets be- 
fore us the great truth that just as the curse came into 
the world through woman's sin, so the greatest blessing 
(ver. 48) to mankind shall come through woman's 
(Mary's) child-bearing (cf. 1 Timothy ii. 13-15 R. V.). 
No worship for herself does Mary claim in this outburst 
of praise. God alone is the One to be adored. So the 
wise men fell down to worship, not the Virgin, but the 
Christ. 

(6) The Birth in Bethlehem (ii. 1-20). This again was 
a fulfillment of Old Testament prediction (Micah v. 2). 
So even political movements are made subservient to di- 
vine ends. A political edict brought Joseph and Mary 
to the very city in which Christ should be born (ii. 1-7). 

Christ's miraculous birth was heralded by angels to 
shepherds in the fields (ii. 8-19). And so it comes to 
pass that the humble and lowly are let into God's secrets 
(cf. Isaiah Ivii. 15 ; Matthew xi. 25-26), while the great 
and scholarly priests and scribes and kingly Herod are 
in utter darkness of the event (Matthew ii. 1-10; cf. 
1 Corinthians i. 19, 20). The sign was not an infant in 
Bethlehem, but a new-born babe in a manger. On arriv- 
ing at Bethlehem, the shepherds found conditions exactly 
as the angels had said (ii. 20 ; cf. Hebrews ii. 1-4). 

What the shepherds did or said we are not told. But 
evidently some remarkable sayings concerning the child 
were uttered, for "Mary kept all these sayings which 
were spoken by the shepherds" (ii. 17-19). 

(c) The Presentation in the Temple (ii. 21-38). Christ 
is here fulfilling all righteousness just as in His baptism 
(Matthew iii. 15). At this time the name Jesus was 
given the child, even as the angel had foretold. 

The poor circumstances of Maiy and Joseph are indi- 
cated by the ofieriug of a pair of turtle-doves. 

Personally, of course, Christ did not need circumcision 



134 The Gospels 

for purification. Bat inasmuch as He had voluntarily 
become ' ' under law " it became Him to fulfill all right- 
eousness (Matthew iii. 15). 

The song of Simeon (called the Nunc Dimittis), as well 
as that of Anna (ii. 28-35), points to the fact that already 
extant at that time there was an expectancy of the com- 
ing of the Messiah. One wonders if it is true, as some of 
the Fathers suggest, that Simeon had doubted the proph- 
ecy of Isaiah vii. 14, and that in some way or other the 
Lord had assured him that he would live to see its ful- 
fillment — " It was revealed unto him by the Holy Ghost, 
that he should not see death, before he had seen the 
Lord's Christ." 

And so the ministry of Jesus is saving and condemn- 
ing, wounding and healing, concealing and revealing 
(ii. 34, 35). 

Anna, the prophetess (ii. 36-38), is a type of the true 
widow of which Paul speaks in 1 Timothy v. 3-16. 

(d) The Return to Nazareth (ii. 39, 40). ''And the 
child grew, and waxed strong in spirit, filled with wis- 
dom : and the grace of God was upon him." '* And Jesus 
increased in wisdom and stature, and in favor with God 
and man. And . . . they found him in the temple 
sitting in the midst of the doctors, both hearing them, 
and asking them questions." Just to what extent the 
sinless nature of Jesus influenced His growth we may not 
be able to say. It seems clear, however, from the Scrip- 
tures, that we are to attribute, to some extent at least, 
Jesus' growth and advancement to the training He re- 
ceived in a godly home ; to the instruction given at the 
synagogue and the temple ; from His own personal study 
of the Scriptures, and from His fellowship and com- 
munion with His Father. Both the human and divine 
element entered into His training and development, 
which were as real in the exx^erience of Jesus as in that 



Luke 135 

of any other human being. We are told that "Jesus 
grew, and increased in wisdom and stature." He ** in- 
creased," L e., He kept advaueiug; He ''grew," and the 
reflective form of the verb would seem to indicate that 
His growth was due to His own efforts. From all this it 
seems clear that Jesus received His training largely along 
the lines of ordinary human progress — instruction, study, 
thought. 

Nor should the fact that Christ possessed divine attri- 
butes, such as omniscience and omnipotence, militate 
against a perfectly human development. Could He not 
have possessed them and yet not have used them ? Com- 
pare Philippians ii. 5-7. Self-emptying is not self-ex- 
tinction. Is it incredible to think that, although possess- 
ing these divine attributes, He should have held them in 
subjection in order that the Holy Spirit might have His 
part to play in that truly human heart, and yet divine 
life? 

3. The Visit to the Temple at Twelve Years of 
Age (ii. 41-52). This is a single flower out of the won- 
derfully enclosed garden of the first thirty years of our 
Lord's life. The emphatic words, for our purpose, are 
*' thy father " and "my Father." These are the first re- 
corded words of Jesus. Is there not here an indication 
of the consciousness on the part of Jesus of a unique re- 
lationship with His heavenly Father ? Mary, not Joseph, 
asked the question, so contrary to Jewish custom. Mary 
said : "thy father"; Jesus replied in substance : "Did 
you say my father has been seeking me ? " It is remark- 
able to note that Christ omits the word "father" when 
referring to His parents (cf. Matthew xii. 48 ; Mark iii. 
33, 34). " My Father ! " No other human lips had ever 
uttered these words. Men said, and He taught them to 
say ^' Our Father." It is not too much to say that in 
this incident Christ sees, rising before Him, the great 



136 The Gospels 

truth that God, not Joseph, is His Father, aud that it is 
ill His true Father's house that He now stauds. 

4. The Baptism of Christ (iii. 21, 22). Tliis is 
treated iu both Matliiew aud Mark as well as iu John; 
so it will not be necessary to dwell further on it here. 
(Sec pages 46, 47, 187.) 

The genealogy of Jesus as given in Luke (ii. 23-88) 
differs somewhat from that in Matthew. The following 
seven points quoted from " Difliculties in the Bible" by 
Dr. R. A. Torrey throw much light on the two genealo- 
gies of Jesus Christ : 

1. The genealogy given in Matthew is the genealogy 
of Joseph, the reputed father of Jesus, His father in the 
eyes of the law. The genealogy given in Luke is the 
genealogy of Mary, the mother of Jesus, and is the hu- 
mau genealogy of Jesus Christ in actual fact. The Gospel 
of Matthew was written for Jews. All through it Joseph 
is prominent, Mary is scarcely mentioned. In Luke, on 
the other hand, Mary is the chief personage in the whole 
account of the Saviour's concei)tion and birth. Joseph 
is brought in only incidentally and because he was Mary's 
husband. In all of this there is a deep significance. 

2. In Matthew Jesus appears as the Messiah. In 
Luke He appears as "the Son of man," our Brother and 
Redeemer, who belongs to the whole race and claims 
kindred with all kinds and conditions of men. So iu 
Matthew the genealogy descends from Abraham to Joseph 
aud Jesus, because all the predictions and promises touch- 
ing the Messiah are fulfilled in Him. But in Luke the 
genealogy ascends from Jesus to Adam, because the gene- 
alogy is being traced back to the head of the whole race 
and shows the relation of tlie second Adam to the first. 

3. Joseph's line in Matthew is the strictly royal line 
from David to Joseph. In Luke, though the line of de- 
scent is from David, it is not the royal line. In this 



Luke 137 

Jesus is descended from David through Nathan. David's 
sou indeed, but not iu the royal line, and the list follows 
a line quite distinct fiom the royal line. 

4. The Messiah, according to pnHlictiou, was to be the 
actual son of David according to the flesh (2 Samuel vii. 
12-19; Psalm Ixxxix. S, 4, 34-37; cxxxii. 11; Acts ii. 
30; xiii. 22, 23; Komaus i. 3 ; 2 Timothy ii. 8). These 
prophecies are fulfilled by Jesus being the son of Mary, 
who was a lineal descendant of David, though not iu the 
royal line. Joseph, who was of the royal line, was not 
His father according to the flesh, but was His father in 
the eyes of the law. 

5. Mary was a descendant of David through her 
father, Heli. It is true that Luke iii. 23 says that 
Joseph was the son of Heli. The simple exi)lanation of 
this is that Mary being a woman her name according to 
Jewish usage could not appear in the genealogy, males 
alone forming the line, so Joseph's is called the son of 
Heli, and the line thus completed. While Joseph was 
son-in-law of Heli, according to the flesh he was in actual 
fact the son of Jacob (Matthew i. 16). 

6. Two genealogies are absolutely necessary to trace 
the lineage of our Lord and Saviour Jesus Christ, the one 
the royal and legal, the other the natural and literal ; and 
these two genealogies we find — the legal and royal in 
Matthew's Gospel, the Gospel of law and kingship ; the 
natural and literal in Luke's, the Gospel of humanity. 

7. We are told in Jeremiah xxii. 30 that any descend- 
ant of Jeconiah could not come to the throne of David. 
Joseph was of this line, and while Joseph's genealogy 
furnishes the royal line for Jesus, his son before the law, 
nevertheless Jeremiah's prediction is fulfilled to the very 
letter, for Jesus, strictly speaking, was not Joseph's de- 
scendant and therefore was not of the seed of Jeconiah. 
If Jesus had been the son of Joseph in reality, He could 



138 The Gospels 

not have come to the throne, but He is Mary's son through 
Nathan and can come to the throne legally by her marry- 
ing Joseph and so clearing His way legally to it. 

5. The Temptation of Christ (iv. 1-13). The order 
of the temptations is a little different here than given 
by Matthew, but in their nature they are identical. 
(For fuller treatment see notes on Matthew and Mark, 
pages 48-50, 95.) 



II 

The Ministry of the Son of Man — Chiefly 
Jewish 

(iv. 14-ix. 50) 

THE Messiah, the Lord Jesus Christ, is here pre- 
sented as the full grown man, thirty years of 
age (iii. 23). The former main division, ex- 
cept the baptism (iii. 21, 22), and the temptation (iv. 1- 
13) dealt with the infaucy and early years of the Saviour. 

I. The Beginning of the Ministry at Nazareth and 
Capernaum (iv. 14-vi. 11 ; of. Matthew xiii. 53-58 ; 
Mark vi. 1-6). Certain events intervening between the 
temptation and visit to Nazareth are recorded by John, 
chapters i.-iv., which compare. 

(a) The Sermon in the Synagogue at Nazareth (iv. 14- 
27). This sermon is peculiar to Luke and is connected 
with Old Testament Scripture (Isaiah Ixi. 1-3). 

That Jesus was a constant attendant upon the services 
of the synagogue is evident. It was ''his custom" ; so 
it should be ours (cf. Hebrews x. 25 ; Acts ii. 43-47). 

This is the divine program which Jesus followed in 
His Messianic work. It is the work associated with the 
Messiah of the Old Testament (Isaiah Ixi. 1-3). Note 
that the words ''the day of vengeance of our God" as 
quoted in Isaiah are omitted in Christ's pronunciation. 
Why ? They are reserved for His second coming. At 
first He came to save (cf. John iii. 17-19) ; when He 
comes again it will be to judge. This incident is im- 
portant in that it shows the self- consciousness of Jesus 
with regard to His relation to the Messianic predictions 
and work of the Old Testament — all was fulfilled in Him. 

139 



140 The Gospels 

"The Spirit of the Lord" was the power by which 
Jesus performed His work (Matthew iii. 10-17 ; Acts 
X. 38 ; Luke iv. 1 ; cf. Matthew xii. 28). 

The humble birth of Jesus is deemed a barrier to the 
reception of His message and ministry. The people of 
Nazareth could not see deity in His humanity, nor under- 
stood they the great condescension of Jehovah in the in- 
carnation (cf. Mark vi. 3 ; Matthew xiii. 55 ; Philippians 
ii. 5-11 ; Hebrews ii. 10-18 ; 2 Corinthians viii. 9). 

Those who are close to greatness rarely recognize or 
appreciate it. Not for aggrandizement will He work 
wonders. That He settled in the wilderness when Satan 
would entice Him to build His kingdom on display by 
casting Himself down from the wing of the temple. At a 
time later — when on the cross — He would meet the same 
temptation (Matthew xxvii. 42). 

Jesus here alludes to Himself as ''a prophet" (cf. 
Deuteronomy xviii. 15 ; Acts iii. 22). He shows that other 
prophets, e. g., Elijah and Elisha, have worked along 
the lines of action He Himself has chosen and is follow- 
ing (iv. 24-27). 

Angry beyond control in seeing themselves regarded as 
equivalent or inferior to heathen neighbors, the Naza- 
renes attempt to cast Christ down from the mount over 
the precipice (iv. 28, 29). Instant death was often meted 
out by the Jews to people blaspheming or casting re- 
proach upon the nation or the law (cf. John viii. 59 ; 
X. 31). 

(&) Chrisfs Work at Capernaum (iv. 31-44 ; cf. Mat- 
thew iv. 13-16 with Isaiah ix. 1, 2). The healing work of 
the Saviour here consisted of the healing of the demoniac 
(iv. 33-37), of Peter's mother-in-law (iv. 38, 39), and of a 
multitude of sick (iv. 40-44). 

Christ's teaching is here recognized as authoritative 
and " with power " (iv. 22, 32). Christ *' referred to no 



Luke 141 

precedeuts ; quoted uo authorities ; dealt with fresher 
aud nobler topics than fantastic ' legends ' and weary 
traditional 'rules.' He spoke straight from the heart to 
the heart, appealing for confirmation solely to truth and 
conscience — the inner witness of the Spirit." 

In this section we have presented to us a specimen day 
of our Lord's life — a full Sabbath day's work, from sun- 
rise till sunset (cf. Matthew viii. 14-17 ; Mark 1. 21-31), 
as He " went about doing good" (Acts x. 38). 

For the healing of the demoniac aud of Peter's wife's 
mother, see parallel accounts in Matthew and Mark. 

The healing of the sick multitudes is connected with a 
prophecy in Isaiah liii. 4 (cf. Matthew iv. 24) and is its 
fulfillment. 

(c) The Miraculous Draught of Fishes (v. 1-11 ; cf. 
Matthew iv. 18-22; Mark i. 16-20; John i. 40^2). 
Luke, by giving us a detailed account of Christ's meeting 
with these fishermen, leads us to see how natural it 
would be under these circumstances that, after witness- 
ing so marvellous a miracle, they should leave their boats 
and nets and follow Christ. Matthew and Mark simply 
narrate the call of Christ and the obedience of Peter, 
John, James, and Andrew without giving any cause for 
it ; Luke supplies the cause. This was doubtless their 
second call — to discipleship, as the first was to faith. 

The word translated "Master" (Epistata, v. 5) is a 
strong one and is peculiar to Luke (v. 5 ; viii. 24, 25 ; 
ix. 33, 49 ; xvii. 13), It is used nowhere else in the New 
Testament, and signifies a "commander," or "one set 
over," or " one who has a right to command." Note the 
change in the word in verse eight. In verse five, where 
the right to command is involved, it is "^isfato" 
(Master) ; in verse eight, where the holiness of Christ in- 
volved the sinner in deep despair, it is " kyrie^^ (Lord). 

The call of the first disciples (Peter, James, John, and 



142 The Gospels 

Andrew, cf. Matthew iv. 18-22 ; Mark i. 16-20) is fol- 
lowed by two remarkable healings — of the leper (v. 12- 
IG), and of the paralytic (v. 17-26) — which arouse more 
than ordinary antagonism, as the calling of another 
disciple (Levi, or Matthew, v. 27-39) is followed likewise 
by two stirring incidents, both of which occur on the 
Sabbath — plucking ears of corn (vi. 1-5), the healing of 
the withered hand (vi. 6-11). Both these incidents also 
created extreme opposition. 

2. The Founding of the Kingdom (vi. 12-viii. 13). 
This section may be presented as follows : 

(a) The Choice of the Twelve Apostles (vi. 13-16). Note 
that we have first their call to believe in Christ (John i.), 
then their call to discipleship (Luke v.), here their call is 
to apostleship. First they are to be believers, then 
learners, then workers. 

(b) Christ Teaching (vi. 17-49). This is amply illus- 
trated by the Sermon on the Mount, for the interpreta- 
tion of which see notes on Matthew five, six, and 
seven. 

(c) Christ Working (vii. 1-viii. 3). This is exemplified 
by the healing of the centurion's servant (vii. 1-10; cf. 
Matthew viii. 5-13), the widow of Naiu's son raised from 
the dead (vii. 11-17). Note the three references in Luke 
to the "only child" (cf. viii. 42 ; ix. 38). How easily 
Christ raised the dead : " Else ! "— and the dead arose 
(cf. John xi. 43). Quite a marked contrast to the ago- 
nizing struggle of Elijah (1 Kings xvii. 21) and Elisha 
(2 Kings iv. 35), for example. To the mother He said 
"Weep not;" to the dead son "Arise." Is it not 
worthy of note that nearly all the instances of the dead 
being raised to life have been for the benefit of women ? 
Compare 1 Kings xvii. 23 ; 2 Kings iv. 36 ; John xi. 
21, 32 ; Acts ix. 41 ; Hebrews xi. 35 : " Women received 
their dead by a resurrection " (R. V.). 



Luke 14^ 

»f i n < i m l ' .. I ■ II II ' I I... 

Note the three raisiug.s from the dead in the Gospels : 
(1) from the death bed (viii. 54) ; (2) from the bier 
(Luke vii. 14) ; (3) from the grave (John xi. 44). Some 
day the same voice will raise the dead in every place 
(John V. 25). Concerning these raisings from the dead, 
Quadratus, one of the earliest apologists, who addressed 
a defense of Christianity to Hadrian, A. D. 125, says 
in the only fragment of it which is extant, "But the 
works of our Saviour were always present, for they were 
true ; those that were healed and those that were raised 
from the dead, who were seen not only when they were 
healed and wheu they were raised, but were also always 
present ; and not merely while the Saviour was on earth, 
but also after His departure, they were there for a con- 
siderable time, so that some of them lived even to our 
own times" (Eus. H. B. IV. 3. 2). Compare John xii. 1 ; 
1 Corinthians xv. 6). 

Christ witness-bearing : First, to John the Baptist 
(vii. 18-29 ; see Matthew xi. 7-19) ; then, in His rebuke 
of the cities that did not receive Him (vii. 31-35) ; and, 
linally, as to His mission in the world — to save the lost — 
as illustrated in the salvation, in Simon the Pharisee's 
house, of the "woman that was a sinner" (vii. 36-50). 
This is one of three instances in which Christ was invited 
to the house of a Pharisee (see also xi. 37 ; xiv. 1). 

Luke's Gospel is the Gospel of womanhood (see Intro- 
duction to Luke, page 125), and so this section closes 
with a reference to certain influential women who followed 
Christ (viii. 1-3). 

3. The Growth of the Kingdom (viii. 4-56). The 
incidents recorded in this division — the parable of the 
sower (viii. 4-18 ; cf. Matthew xiii. ) ; the stilling of the 
tempest (viii. 22-25 ; cf. Matthew viii.) ; the healing of 
the Gadara maniac (viii. 26-39; cf. Matthew viii.), and 
of Jairua' daughter (viii. 40-56 ; cf. Matthew ix.) — have 



144 T^^ Gospels 

been dealt with in their respective places in the other 
Gospels, which see for exposition. 

4. The Claims of the Kingdom (ix, 1-50). The inci- 
dents comprising this section have also been dealt with 
in their place in the parallel accounts in the other Gos- 
pels (cf. Matthew x. 1 ; Mark iii. 13-19 ; vi. 7). For 
miraculous feeding of the multitude (ix. 10-17) see Mat- 
thew xiv., XV. ; John vi. ; Mark vi. 32-44. For the 
CiBsarea Philippi discourse regarding the person of Christ, 
and the Church, also the transfiguration story (ix. 18-45) 
see Matthew xvi., xvii. ; Mark ix. 



Ill 

The Ministry of the Son of Man — Chiefly 
Among the Gentiles 

{ix. 51-xviii. 30) 

UP to this point the work of the Son of Man has 
been confined mostly to Israel, e. g.y compare 
the ai^peal of the Master, the mission of the 
twelve (ix. 1-17), and the confession of Peter (ix. 18-43). 

1. The Gospel for the Gentiles (ix. 51-x. 24). 

(a) Samaria is Evangelized (ix. 51-62). It is interest- 
ing to note that this extension of Christ's work among 
the Gentiles follows closely the rebuke of John's exclusiv- 
ism by Jesus (ix. 49, 50). God hath made of one blood 
all nations that dwell on the earth. Jesus would have 
the disciples realize this truth (cf. Acts x. 34, 35 ; xi. 
1-18), Yet these Samaritans too rejected Him. 

(6) The Mission of the Seventy (x. 1-24). The seventy 
are sent out on an evangelistic tour. See notes on Mat- 
thew X. for further details. The seventy were like ad- 
vance agents. John the Baptist prepared the way, gen- 
erally speaking, but the seventy prepared the way for 
Christ's coming in these particular places. 

2. Instructing the Disciples (x. 23-xi. 13). Christ's 
reason for speaking in parables, as set forth here (x. 
23, 24), is dealt with under Matthew xiii. 16, 17. 

The story of the Good Samaritan (x. 30-37) would have 
the tendency to broaden the sympathies of the disciples 
in accordance with (a) above. 

The hospitality of Martha and Mary to Christ is next 
noted (x. 38-42). 

145 



146 The Gospels 

The teaching of Jesus regarding prayer, as set forth in 
the Lord's Prayer so-called, probably more correctly the 
Disciples' Prayer (xi. 1-4) and illustrated by the parable 
of the Importunate Friend (xi. 5-13), which emphasizes 
the necessity of perseverance in prayer (xi. 11-13), finds a 
fitting place in Luke's Gospel, which has been called 
the Gospel of Prayer (cf. two parables on prayer in 
chap, xviii.). See Introduction to Luke. "The Lord's 
Prayer ' ' is dealt with in Matthew vi. The parable of 
the Importunate Man is peculiar to Luke. The threefold 
injunction to "seek," "ask," "knock" is found in 
Matthew vii. 

3. Sundry Warnings (xi. 14-54). First, against 
blaspheming the Holy Spirit (xi. 14-26). This is intro- 
duced by the casting out of demons by Christ. The 
source of this power is challenged and attributed by the 
Pharisees to Satan rather than to the Spirit of God, al- 
though they knew better. On the sin against the Holy 
Ghost see Matthew xii. 25-37 ; Mark iii. 28-30 ; 1 John 
V. 16 ; cf. Leviticus xxiv. 16, 

The reference (ver. 19) to the fact that the casting out 
of demons by others had already been recognized by these 
very Pharisees as an indication of the power of God pres- 
ent and operative (cf. Acts viii. 19; xix. 13, et al.) indi- 
cated that they were sinning against knowledge and 
judgment. The sin against the Holy Ghost cannot be 
committed in ignorance. 

Eeformation is not regeneration — this is the lesson de- 
duced from xi. 24-26. The "house," representing a 
human life which has been reformed, was "swept and 
garnished " but, as Matthew says (xii. 44), it was 
" empty " — Christ had not been received as guest. Satan 
could still call it "my house." He went out; he was 
not driven out (cf. 2 Peter ii. 20-22 ; 1 John ii. 18-20). 
"The world is Satan's palace (John xii. 31; xvi. 11) 



Luke 147 

and men his possessions (2 Timothy ii. 26)." Men are 
either Satan's property and on his side, or Christ's and 
on His side. Neutrality is impossible (xi. 23 ; cf. ix. 50 ; 
Matthew vi. 24 ; 2 Corinthians vi. 14-17). To flee from 
Satan and not cling to Christ is but to be more hopelessly 
helpless under the power of the evil one again. 

The danger of neglected opportunity (xi. 27-32 ; xii. 
47, 48). Judgment will be meted out to us in accordance 
with the opportunities we have had (cf. Eomans ii. 12). 
Jonah was a sign to the Ninevites, as Christ was to His 
generation (xi. 29-32) ; so both Jonah and Christ are 
equally historic personages. If Jonah was a myth, would 
Christ speak thus of him ? Would He use a myth as a 
type of the most glorious fact of our Christian religion, 
namely, the resurrection of Jesus Christ from the dead ? 
Certainly not. The advent of the Son of Man, His life, 
mission, and credentials were a sufficient sign for those 
whose inner light (the light of the eye) had not become 
dimmed or darkened by stubborn prejudice and sin 
(xi. 33-36). 

The warning to the Pharisees and lawyers for their 
empty, false, religious hypocrisy and formalism (xi. 
37-54; cf. Matthew xxiii.). The strict punctiliousness 
of the Pharisee who had invited Him to dine regarding 
ceremonial washings was in such direct contrast to the 
looseness and utter disregard for their moral and spiritual 
values and consistencies of conduct, that the spirit of 
Jesus was stirred to rebuke such an existing condition 
of things among the religious leaders of the nation. The 
law of God did not call for such an ablution as the Phari- 
sees required or expected of Christ ; but Jewish tradition 
did ; and the Pharisees were anxious that their tradi- 
tional teachings and interpretations should be more bind- 
ing on the people than the Word of God itself (cf. Mark 
vii. 3, 13). The condition of the soul is of greater 



148 The Gospels 

importance than that of the body (cf. 1 Corinthians 
vi. 13). 

Such an arraignment by Christ was considered a bitter 
insult (xi. 45) by the lawyers, or better class of the Phari- 
sees. In reply, Christ utters bitter denunciation against 
the lawyers (xi. 46, 47, 62) as He had against the Phari- 
sees (xi. 42-44). 

4. The Teaching by Parables (xii. 1-xviii. 50). 
Only those parables which are peculiar to Luke will be 
dealt with here. These parables are : The Two Debtors 
(vii. 41-43) ; the Good Samaritan (x. 25-37) ; the Im- 
portunate Friend (xi. 5-8) — all of which have already 
been treated in the exposition of Luke — the Eich Fool 
(xii. 16-21) ; the Barren Fig Tree (xiii. 6-9) ; the Lost 
Coin (XY. 8-10) ; the Prodigal Son (xv. 11-32) ; the Un- 
just Steward (xvi. 1-13) ; the Eich Man and Lazarus 
(xvi. 19-31) ; the Unjust Judge (xviii. 1-8) ; the Pharisee 
and the Publican (xviii. 10-14), and the Pounds (xix. 
11-27). 

(a) The Eich Fool (xii. 16-21). What Christ would 
emphasize in this parable is that the soul is more than 
the body ; that no amount of earthly wealth or material 
abundance can satisfy the spiritual needs of the soul ; that 
the man who forgets death for life, eternity for time, the 
spiritual for the material is a ''fool " (cf. 1 Samuel xxv. 
11, 23-25). The parable is suggested by the covetous- 
ness apparently manifested by the question as to the 
division of an inheritance (xii. 13-15). 

The parable, which is a warning against covetousness, 
which is distrust in God, leads to an exhortation to trust 
in the heavenly Father to supply the necessities of life 
(cf. notes on Matthew vi.). 

(h) TJie Barren Fig Tree (xiii. 6-9). The fig tree is a 
symbol of the Jewish nation (see Hosea ix. 10 ; Jeremiah 
xxiv. 3). The purpose of the parable is to show that the 



Luke 1 49 

only right any nation or individual has to exist is in that 
it or he fulfills the jjurpose of his existence — the bringing 
forth of fruit unto God. Such a tree is not only barren 
and useless, but also a positive hindrance to others. This 
warning, as we know, was not heeded, and the nation was 
"cut down." Compare Eomans xi. 22; Matthew xxi. 
18-22 : the cursing of the fig tree ; also John xv. 1-8 ; 
1 Corinthians xi. 30-32. 

In this chapter reference is made to the danger of ex- 
clusion from the kingdom of God (xiii. 22-30). The 
question "Are there few that be saved" (better "that 
are being saved," cf. 1 Corinthians i. 18 ; Acts ii. 47 E. V.) 
may have arisen from the comparison of the kingdom of 
God to the ' ' mustard seed. " Christ does not answer this 
eschatological question directly. He makes the answer a 
personal one : Let each of you "strive to enter in " now 
while there is opportunity. Many will "seek " who are 
not willing to "strive" (that is, pay the price of self- 
denial, etc., xiv. 25-35; Mark viii. 34-38); many will 
seek when the opportunity is past (cf. 2 Corinthians vi. 2 ; 
Proverbs xxvii. 1 ; i. 24-32) ; many will seek in wrong 
ways and through other doors to enter in (John x. 9 ; 
xiv. 6 ; Acts iv. 12), and shall not be able. 

In chapter fourteen Jesus takes opportunity to give 
salutary warnings to the host (xiv. 1, 12-14) and to the 
guests (xiv. 7-11, 15-24) of a banquet. The warning 
against inviting your rich friends and neighbors to a 
banquet is to be considered in the relative, not the ab- 
solute sense. There is nothing wrong in such hospitality. 
There is danger, however, in supposing that such hospi- 
tality gives reward in heaven. It does not. If, how- 
ever, we invite the poor and those from whom we cannot 
receive any return or advantage, then we have been 
moved by true beneficence, and such conduct is pleasing 
to God, and rewarded by Him. The warning to the 



150 The Gospels 

guests is twofold : to exercise humility (xiv. 7-11) and 
to beware of the awful guilt of rejecting the divine invita- 
tion on any pretense whatever (xiv. 15-24). 

(c) The Lost Coin (xv. 8-10). The three parables (or 
perhaps better, the three-in-one parable) in the fifteenth 
chapter are all given in reply to the ''murmuring" of 
the scribes and Pharisees mentioned in xv. 1, 2. Instead 
of this grumbling, they ought to be rejoicing over the 
fact that the lost and outcast were being saved, just as 
the shepherd rejoiced over the lost sheep found (xv. 3-7), 
the woman over the lost coin recovered (xv. 8-10), the fa- 
ther over the lost son returned home (xv. 11-32). 

One should always look for the reason why a particular 
parable was spoken, for a parable is given to set forth the 
answer of Christ to some specific question or principle or 
teaching (cf. xv. 1, 2, 25-29 ; xii. 13-15 ; xiv. 15). 

It has been suggested by Plummer on Luke that *'the 
main points of difference between this and the preceding 
parable are the changes from a man to a woman, and from 
a sheep, which could stray of its own accord and feel the 
evil consequences, to a coin which could do neither. 
From this it follows that, while the man might be moved 
by pity rather than by self-jnterest to bring back the 
sheep, the woman must have been moved by self-interest 
alone to recover the coin ; also that the woman can blame 
herself for the loss of the coin, which the man does not 
do with regard to the sheep. Hence we may infer that 
the woman represents the Church rather than the Divine 
Wisdom, if she represents anything at all. [May not the 
Holy Spirit be typified by the woman ?] The general 
result of the two parables is that each sinner is so precious 
that God and His ministers regard no efforts too great to 
reclaim such. " 

Twice it is said, " There is joy in the presence (or judg- 
ment) of the angels. " How vastly different the apprecia- 



Luke 151 

tion of the angels of a lost soul saved than the appreciation 
(or rather lack of it) of the Pharisees ! 

Mark, too, that our rejoicing is to be ''with me," that 
is, with Christ, not with the sheep or coin or prodigal. 
A conversion makes glad the heart of Christ. 

(d) The Prodigal Sou (xv. 11-32). Probably this 
parable would be better entitled "The Elder Brother," 
for its purpose is to show the ingratitude and the hard- 
heartedness of the " elder brother " in his refusal to share 
in the festivities attending the return of his wayward and 
prodigal brother, just as the Pharisees had refused to re- 
joice at the reception the publicans and sinners were re- 
ceiving at the hands of Jesus (xv. 1, 2). One sometimes 
wonders if the Pharisees are not represented in the " elder 
brother " (xv. 25-32) and the publicans and sinners in the 
"prodigal son" (xv. 11-24). Or does the elder brother 
represent the Jews, and the prodigal son the Gentiles 1 
However, let us clearly understand that the self-righteous 
Pharisee is just as guilty and lost in God's sight as the 
outcast publican (cf. Matthew xxi. 31, 32 ; Luke xviii. 
9-14). 

(e) The Unjust Steward (xvi. 1-8) ; (/) The Rich Man 
and Lazarus (xvi. 19-31). Both these parables have to 
do with the use and abuse of wealth. The steward of the 
first parable was accused by some one to his master that 
he had wasted or was wasting the goods which had been 
committed to him by his employer. An accounting was 
at once demanded. The steward, knowing that he was 
guilty, and feeling sure that he would be relieved of his 
position, began at once to consider what he would do 
when put out of the stewardship. He did not feel that 
he had strength enough to engage in manual labor, and 
to beg he was ashamed. What should he do? After 
much thought this plan suggested itself to him : "I will 
call my master's debtors and by cancelling part of their 



152 The Gospels 

indebtedness and giving them a receipt in full just as 
though they had paid the full amount, I will put them 
under obligation to me, so that when I lose my position I 
shall find refuge with them." This policy the shrewd 
steward put into execution, and evidently it worked just 
as he thought it would. He lost his position, but found 
a welcome into the home of those friends whose favor he 
had bought with his master's money. 

Our Saviour draws a very forceful lesson from the 
parable. However dishonest this steward may have 
been, he was at least shrewd and prudent, and his pru- 
dence was manifested in using present things to provide 
for a future home and happiness. In this he is to be an 
example to Christians, to children of the light, who oft- 
times do not act so sagaciously as this son of the world 
did. Jesus says: ''Make to yourselves friends of the 
mammon of unrighteousness; that, when ye fail, they 
may receive you into everlasting habitations." What do 
these words of the Master mean ? Just this : Use the 
money and the means which God has given you to make 
friends (win souls) with, so that when you die, those who 
have been won to Christ by your means will be at the 
gates of the mansions above to bid you welcome into 
those everlasting habitations. 

The Christian man, who, with means, has supported 
the missionary, furthered the spread of the Gospel, aided 
in the rescuing of the fallen, brought lost men to a knowl- 
edge of Jesus Christ, fed the hungry, clothed the naked, 
cared for the sick, provided for the widow and the 
orphan, established hospitals, saved souls ; in short, who 
has used his money in any one or many of these ways, as 
a steward of the living Christ and for the purpose of mak- 
ing friends for God, will at last find himself surrounded 
by those who through his generosity have found the 
Lord Jesus Christ as their Saviour, and heaven as their 



Luke 1 53 

home. What a glad welcome that will be at the goldeu 
gate ! 

What an awful thing it will be for the man who has 
lived selfishly and for himself alone, who has "wasted" 
his goods in that he has not used them for their intended 
purpose, namely, to "make friends" for Christ, to find 
himself at last, not only shut out of those heavenly man- 
sions, but also friendless and lost in the other world. 
May it not be that the story of "The Rich Man and 
Lazarus," which immediately follows the parable of 
"The Unjust Steward," was intended to teach just this 
awful truth of friendlessuess in the other world ? Here 
is the story of a rich man who spent all his money on 
himself and his family, and had not a crumb to give to 
the poor and the needy. What an opportunity he had 
of making a friend of that poor beggar who was laid at 
his gate daily, expecting to be fed with even the crumbs 
which might be thrown out from that mansion ! The 
rich man, however, did not grasp the opportunity. The 
result of his refusing to " make friends with the mammon 
of unrighteousness " is clearly and sadly seen in the con- 
cluding part of the narrative. The rich man, having 
failed of entering the heavenly mansions, awakes in the 
other world to find himself in hell, and in torments. 
Listen to his pitiful pleading ! For what? For a friend. 
He would have given all he once possessed, if he could 
now do so, for just one friend who would relieve his 
misery. But no, there was no friend to welcome him 
into the everlasting habitations. What a story on stew- 
ardship and the proper use of money ! 

(^g) The Unjust Judge ("xviii. 1-8). In both this par- 
able and that of the Pharisee and the Publican the spe- 
cific reason for the parable in each instance is given 
(xviii. 1, 9). The purpose of the parable of the Unjust 
Judge, then, is to urge upon men the necessity of per- 



1^*4 The Gospels 

severing and earnest prayer. Not faintness but firmness 
must characterize the prayer life of God's people. If an 
atheistic Gentile judge, who disregards both God and 
man, will grant the petition of a widow because of her 
persistency, will not God, who is righteous and merciful, 
hear the cry of His people ? 

Has not this parable a relation to Christ's second com- 
ing ? "We think so, as a comparison of the last part of 
the preceding chapter (xvii. 22-37; also xviii. 8 — "When 
the Sou of Man cometh ") will show. May we not un- 
derstand the parable to teach that God will answer the 
prayer of His saints, who say, ."Lord Jesus, come 
quickly," even though "He bear long with them" (the 
ungodly, cf. Revelation xxii. 20 ; 2 Peter iii. 8, 9) ? Will 
the Church yield to the temptation to give up persistent 
prayer for His coming? When He really comes, shall 
He find (this kind of) faith on the earth ? Or will the 
love of many have waxed cold because iniquity shall 
abound ? Compare xxi. 36 ; Mark xiii. 33. Quite dif- 
ferent was Christ's injunction regarding incessant, un- 
wearied prayer and the teaching of Jewish tradition, 
which laid down certain hours of prayer, not more than 
three times a day, lest God be wearied with incessant 
prayer. 

(h) The Pharisee and the Publican (xviii. 9-14). One 
wonders whether Christ has not still in mind the Phari- 
sees, who found fault with Him for receiving publicans 
and sinners (xv. 1, 2) and who set themselves in a class 
by themselves designated as "the righteous," and the 
rest of mankind in another class as " despised" and "set 
at naught " by them and called " sinners," such as "this 
publican " : '< the one, a Pharisee " ; '' the other, a pub- 
lican." The Pharisee is a representative of that class 
described in Isaiah Ixv. 5 : " Which say, Stand by thy- 
self, come not near to me ; for I am holier than thou. 



Luke 155 

These are a smoke iu my uose, a fire that burneth all the 
day." A separatist iudeed was the Pharisee : standing 
by himself, talking to himself, " praying with himself " 
— and all to be "seen of men" (Matthew vi. 5). Was 
he as faultless as he pictured himself to be ? Is any man ? 
Was he not "unjust" (Matthew xxiii. 23), an "extor- 
tioner" (Matthew xxiii. 25), and "an adulterer" (Mat- 
thew xix. 6-9; John viii. 1-11), all of which he had ac- 
cused others of being (xviii. 11)? How poor God would 
be, forsooth, without such men who, instead of praying 
to God, congratulate themselves, and who, instead of 
throwing themselves helpless upon the mercy of God, 
would put God under obligation to them for their boasted 
righteousness ! But there is hope that such a Pharisee 
may have his eyes opened to see the truth (cf. Philip- 
pians iii. 5 with 1 Corinthians xv. 9, 10; 1 Timothy 
1. 15). 

How different was the publican, who also "stood " — 
just standing, not posing — in self-depreciation, as the 
Pharisee had "stood" in self-inflation and pride. The 
Pharisee "lifted up his hands" ; the publican will not 
" lift up so much as his eyes " to heaven. As the Phari- 
see had designated himself as in a class by himself, as be- 
ing eminent for righteousness, so the publican sets him- 
self apart as ^Hhe sinner." No other individual or class 
of individuals came before his mind for comparison. It 
is himself and himself alone as a great sinner that he 
sees. He pleads the propitiatory sacrifice and not his 
own self-righteousness, and for this reason he, the pub- 
lican, " went down to his house justified, rather than the 
other." 

The conversion of Zacchteus (xix. 1-10) again reminds 
us that Luke is the Gospel for the despised and disfran- 
chised. (See Introduction to Luke.) Whosoever will 
may be saved. This Gospel is for " the lost " (xix. 10). 



1^6 The Gospels 

This is the sixth reference to a tax collector in this Gos- 
pel (cf. iii. 12 ; V. 27 ; vii. 29 ; xv. 1 ; xviii. 10). 

We should note too that this is the conversion of a rich 
man. This is interesting because of the refusal of the 
rich young ruler in the preceding chapter (xviii. 18--30), 
and the stir caused by the words of Christ in connection 
with that great refusal (xviii. 24-30 ; Matthew xix. 23-27). 
Luke deals with the question of wealth much more than 
do the other Gospels. (See Introduction to Luke. ) What 
Jesus asked the rich young ruler to do — give the whole 
of his goods to the poor — Zacchseus cheerfully volun- 
teers to do, the half to be retained for any restitu- 
tion (cf. Exodus xxii. 1 ; 2 Samuel xii. 6) the claims of 
Christ upon him may make necessary, indeed, which he 
now is conscious will be necessary (iii. 12, 13). So Zac- 
chseus "stood" (ver. 8) as the Pharisee "stood" (xviii. 
11), although with a difierent spirit and purpose, to 
publicly declare his righteous intentions. 

Christ's vindication of His welcome reception of Zac- 
chseus is stated in verse ten : He came into the world for 
just such a purpose (cf. Matthew ix. 11-13). 

(0 The Parable of the Pounds (xix. 11-27). This 
parable is not to be considered the same as that of the 
Talents (Matthew xxv.). While both parables deal with 
the matter of the rewarding of the saints, they neverthe- 
less present the subject from different view-points. The 
parable of the Pounds was delivered before the entry into 
Jerusalem ; that of the Talents, three days after ; the 
Pounds, to the multitudes ; the Talents, to the disciples. 
The Pounds was given because the people thought that 
the kingdom would immediately appear ; hence the idea 
of a long journey. In the Pounds there is opposition to 
Christ ; in the Talents, none. In the Talents unequal 
sums are multiplied in the same proportion ; in the 
Pounds, equal sums in different proportions. The par- 



Luke 157 

able of the Pounds was uttered to repress impatience j 
that of the Talents to stimulate activity until Christ 
should return. 

The reason for the parable is stated in verse eleven : 
''Because they supposed that the kingdom of God was 
immediately to appear," that is, to be displayed, or 
brought to light. The disciples doubtless were agitated 
over this phase of the kingdom, even as they were after 
Christ's resurrection (Acts i. 6, 7). Christ would teach 
His disciples that the kingdom He is to establish is 
spiritual, not material in its nature ; a kingdom not 
after this world, "but of the heavens." He foresaw its 
postponement because of the Jews' rejection of their 
King, even though the disciples were ignorant of it. So 
He would have the disciples know that they must pa- 
tiently wait and work during the interim. 



TV 

The Vicarious Sufferings of the Son of Man 

(xix. l-xxiii. 56; also xviii. 31-34) 

THE reader is referred to pages 212-217, which 
deal with the death of Christ in quite a full 
manner, taking up the various views held con- 
cerning its nature and purpose. 

I. Preparation for the Coming Death (xviii. 31-34 ; 
cf. ix. 22, 44, 45). The death of Jesus Christ was not an 
accident. He foretold it. The cross was not something 
unforeseen in the life of Christ. Calvary was in the plan 
of God for His Son. Christ's death was not an accident, 
as unforeseen and unexpected as the death of any martyr. 
Jesus was conscious all the time of His forthcoming death. 
He foretold it again and again. He was always conscious 
of the plots against His life. This truth is corroborated 
by the following Scriptures : Matthew xvi. 21 ; Mark ix. 
30-32 ; Matthew xx. 17-19 ; Luke xviii. 31-34 ; Matthew 
XX. 28 ; xxvi. 2, 24, 27-42 ; Luke xxii. 19, 20. Further, 
in John x. 17, 18 we have words which distinctly con- 
tradict this false theory: "Therefore doth my Father 
love me, because I lay down my life, that I might take it 
again. No man taketh it from me, but I lay it down of 
myself. I have power to lay it down, and I have power 
to take it again. This commandment have I received of 
my Father." 

In addition to this we may make mention of the many, 
many references and prophecies of the Old Testament to 
the fact of Christ's death. Then there is Christ's own 
testimony to the fact of His death being predicted and 

158 



Luke 1 59 

foretold by the prophets (Luke xxiv. 26, 27, 44). See 
also Isaiah liii. ; Psalms xxii. and Ixix. 

2. The Triumphal Entry into Jerusalem (xix. 
28-40 ; cf. Matthew xxi. 1-9 ; Mark xi. 1-10 ; John xii. 
12-15). Neither Luke nor Mark connect this triumphal 
entry into Jerusalem with the prophecy of Zechariah 
(ix. 9) as does Matthew, for they addressed Gentiles, not 
Jews. The Gentiles were not familiar with Old Testa- 
ment prophecy. Note also that Luke (xix. 29) explains 
that the mount near Bethany is called 'Hhe Mount of 
Olives " — another indication that his Gospel is for the 
Gentiles. 

The entry into Jerusalem, for which the Master now 
makes arrangements, is of exceediug great importance. 
The colt on which He is to ride must be one " whereon 
no man ever yet sat" (xix. 30), just as His birth was of 
a virgin (i. 27), and the tomb in which He was buried 
was one "where man had never yet lain" (xxiii. 53). 
These three unique things should not be overlooked. 

This event was clearly a presentation by Christ of 
Himself as the Messiah. The Hallel and Hosanna used 
in this connection indicate this fact. No longer does 
Jesus conceal the fact of His nature, person, and mission 
(cf. ix. 21, 22 ; Matthew xvi. 20). This is a formal pre- 
sentation of the Messiah to Israel — and all this in spite 
of the fact that both Jesus and the disciples knew that 
the leaders of the Jews were lying in wait to arrest Jesus 
(John xi. 47-57). Certainly the rulers of the Jews failed 
to appreciate the seriousness and importance of the event, 
as is evident from verses thirty-nine and forty. 

How soon the multitudes, which had so applauded 
Him and were ready to hail Him as King, would change 
their attitude and cry out, " Away with Him ! Crucify 
Him ! " The knowledge of all this caused the Saviour 
to bitterly weep over the ill-fated holy city that knew 



i6o The Gospels 

not the day of its visitation. Soon such opportunities as 
this day of the Son of Man offered would be passed 
(xix. 41-44). 

The Olivet discourse (xxi. 1-36) and the Passover supper 
(xxi. 37-xxii. 38) have been dealt with in the exposition 
of Matthew, chapters twenty-four and twenty-five, and 
Mark, chapters thirteen and fourteen. 

3. Christ Delivered up unto Death (xxii. 39-xxiii. 
56). The deep significance of the events falling under 
this section, such as Christ in the garden (xxii. 39-46), 
the betrayal of Judas (xxii. 47-53), Peter's denial (xxii. 
54-62), the cruel mockings (xxii. 63-65), the unjust trials 
(xxiii. 1-32), the crucifixion and its supernatural phe- 
nomena (xxiii. 33-49), together with the burial (xxiii. 
50-56), have been treated in the exposition of Mark's 
Gospel, chapters fourteen and fifteen. 



The Universal Kingdom of the Son of Man 

(Chapter xxiv.) 

1. The Resurrection of Jesus Christ from the Dead 
(xxiv. 1-12). 

SO much space has been given to the discussion of 
the resurrection and appearances of Jesus Christ 
in the exposition of Matthew twenty-eight, Mark 
sixteen, and John twenty-one that it is not necessary to 
say much if anything further in this connection here. 

Luke emphasizes the "shining" of the garments of 
the angel (xxiv. 4). The word " shining " is peculiar to 
Luke (cf. xxiv. 4 with xi. 36 ; xvii. 24). 

2. The Appearances (xxiv. 13-49). It should be 
noted that Luke records only those appearances of the 
risen Christ which took place in Judea, and none that 
took place in Galilee (Mark xiv. 28 ; Matthew xxvi. 32). 

Christ's gentle upbraiding of the Emmaus disciples be- 
cause they had not allowed the Old Testament Scriptures 
which deal with the sufferings of the Messiah to penetrate 
their understanding and affect their sensibilities so as to 
enlighten and move to feeling, is a wonderful plea for the 
study of the Messianic prophecies of the Old Testament 
and their application to Christ. Such an ''exodus" or 
exit of the Christ from this world was in accord with the 
determined plan and purpose of God as revealed in the 
Old Testament Scriptures. What an exposition was 
given that day as Jesus passed from one Scripture to 
another interpreting each in its setting ! No wonder 

161 



l62 The Gospels 

their hearts burned within them. Let us not forget that 
we too have the other Christ : the One who takes the 
place of Christ — the Holy Spirit — as our Teacher (John 
xiv. 16, 26 ; xv. 26 ; xvi. 12-15 ; 1 John ii. 20-27). 

3. The Ascension of Christ (xxiv. 50-53). When 
we speak of the Ascension of Christ we refer to that event 
in the life of our risen Lord in which He departed visibly 
from His disciples into heaven. This event is recorded 
in Acts i. 9-11 — " This same Jesus which is taken up from 
you into heaven." 

Foregleams of this truth were granted to the prophets 
of the Old Testament times (Psalms ex. 1 ; Ixviii. 18). 
They saw Christ in prophetic vision not only as the meek 
and lowly One, but as the ascended and glorified Lord. 

Our Lord Himself, on many occasions, foretold His 
ascension and exaltation. These events were constantly 
before His mind's eye (Luke ix. 51 ; John vi. 62 ; xx. 17). 

The New Testament writers record the event (Mark 
xvi. 19 ; Luke xxiv. 51 ; John iii. 13 ; Acts i. 9-11 ; 
Ephesians iv. 8-10 ; Hebrews x. 12). Stephen, in his 
dying moments, was granted a vision of the exalted Christ. 
He saw the "Son of Man standing on the right hand of 
God" (Acts vii. 55, 56). The apostles taught and 
preached these great truths : Peter (Acts ii. 33, 34 ; v. 31 ; 
1 Peter iii. 22); Paul (Ephesians iv. 8-10; Hebrews 
iv. 14 ; 1 Timothy iii. 16). 

The nature of the resurrection body of our Lord 
necessitated His ascension and exaltation. Such a body 
could not be subject to ordinary laws ; it could not per- 
manently abide here. 

Christ's unique personality also required such an exit 
from the world. Should not the exit of Christ from this 
world be as unique as His entrance into it ? Then, again, 
consider the siulessness of His life. If a miraculous exit 
was granted to men like Elijah and Enoch, who were 



Luke 1 63 

sinful men, why should we marvel if such was granted to 
Christ? Indeed, it seems perfectly natural, and quite in 
keeping with His whole life that just such an event as the 
ascension and exaltation should form a fitting finish to 
such a wonderful career. 

The ascension and exaltation were necessary to com- 
plete the redemptive work of Christ. His work was not 
finished when He arose from the dead. He had not yet 
presented the blood of the atonement in the presence of 
the Father ; nor had He yet been given His place at the 
right hand of the Father as the bestower of all spiritual 
gifts, and especially the gift of the Holy Spirit. 

The apostles were thus able to furnish to an unbeliev- 
ing and inquisitive world a satisfactory account of the 
disappearance of the body of Christ which had been 
placed in the tomb, and which they claimed to have seen 
after the resurrection. ** Where is your Christ?" the 
scofi&ng world might ask. " We saw Him ascend up 
into the heaven, and He is now at the Father's right 
hand," the apostles could reply. 

It was further necessary in order that Christ might be- 
come an ideal object of worship for the whole human 
race. We should not forget that Christ's earthly min- 
istry was a purely local one : He could be but in one 
place at a time. Those who worshipped at His feet in 
Jerusalem could not, at the same time, worship Him in 
any other place. This was the lasson, doubtless, that the 
Master desired to teach Mary when she would fain hold 
on to Him, and when He said, ''Touch me not." Mary 
must worship now by faith, not by sight. 

It was the same Christ they had known in life, only 
glorified, who had tarried with them now for the space 
of forty days, who had delivered unto them certain com- 
mandments, and whose hands were even then outstretched 
in. blessing that they saw slowly vanishing from their 



164 The Gospels 

view up into the heavens. It was a body of flesh and 
bones, not flesh and blood. So will be our translation 
(1 Corinthians xv. 51, 52). 

Whatever and how many created heavens there may be 
between the earth and the dwelling place of God, we may 
not know, but we are here told that Christ passed through 
them all, and up to the highest heaven, indeed was made 
higher than the heavens. This means that He overcame 
all those evil principalities and powers that inhabit these 
heavenlies (Ephesians vi.) and who doubtless tried their 
best to keep Him from passing through the heavens to 
present His finished work before the Father (cf. Colos- 
sians ii. 15). Just as the high priest passed through the 
veil into the holy place, so Christ passed through the 
heavens into the presence of God. 

** Whither the forerunner is for us entered, even 
Jesus" (Hebrews vi. 20). The forerunner is one who 
enters into a place where the rest are to follow ; one who 
is sent before to make observations ; a scout, a spy. The 
Levitical high priest was not a forerunner ; no one could 
follow him. But where Christ goes His people may go 
also. He is there making all necessary preparations for 
the coming of His bride, the Church (Hebrews ix. 21-24 ; 
John xiv. 2). In some way it seems that the heavenly 
sanctuary had been defiled by sin. It was necessary, 
therefore, that Christ purge it with His blood. What a 
home that will be if He prepares it ! 

Christ appears "in the presence of God for us" 
(Hebrews ix. 24). He is there to act as High Priest in 
our behalf; to present the blood of atonement. " Before 
the throne my Surety stands." And yet not so much 
before the throne as on the throne. He is the Kingly 
Priest. With authority He asks, and His petitions are 
granted. 



IV 

John 



Synopsis of John 



The Prologue (Chap. i. 1-18). 

1. The relation of the Word to God (i. 1,2). 

(/z) Co-equal in preexistence. 

{b) Separate existence, " with God " (i. i). 

(c) Equality of existence, " was God " (i. 1). 

2. The relation of the Word to creation (i. 2, 3). 

(<7) Is associated with God in creation. 

3. The relation of the Word to mankind (i. 4-14). 

[a) The life and light of humanity (i. 4). 

(b) Variously received by mankind (i. 5-14). 

4. The relation of the Word to the Old Testament Dispensa- 

tion (i. 15-18). 

I. The Self-Manifestation of Jesus to the World 
(Chaps, i. 19-xii. 50). 

1. Private manifestation — Chiefly to individuals (i. 19-ii. li). 

{a) To John the Baptist (The witness of God) (i. 19-40). 
(i) John's testimony before the deputation sent by the 
Sanhedrin at Jerusalem (i. 19-28). 

(2) John's testimony before the people (i. 29-34). 

(3) John's testimony before his disciples (i. 35-51). 
(b) Christ's self-manifestation at the wedding in Cana 

(The witness of nature) (ii. i-li). 

2. Public manifestation (ii. 1 2-iv. 54). 

{a) In Jerusalem (ii. 12-iii. 21). 
(^) In Judea (iii. 22-36). 
{/) In Samaria (iv. 1-42). 
(d') In Galilee (iv. 43-54). 

3. Fuller manifestation of Christ to the World (v. l-xii. 50). 

{a) The self-manifestation of Christ to the world as life 
(v. i-vi. 71). 

(1) Christ the source of life (v. 1-47). 

(2) Christ the sustainer of life (vi. 1-7 1). 

(<J) The self-manifestation of Christ to the World as truth 
and light (vii. i-ix. 41). 

167 



1 68 Synopsis of John 

(1) Christ as the truth (vii. 1-53). 

(2) Christ as truth (continued) and light (viii. 1-59). 

(3) Proof of the claim — The healing of the man born 

blind (ix. 1-41). 
(f) The self-manifestation of Christ to the World as love 
(x. i-xi. 57). 

(1) Christ as love (x. 1-42). 

(2) The victory and power of Christ as love (xi. i— 

.57)- 
(</) The rejection of Christ by the World — The crisis chap- 
ter of John (xii. 1-50). 

(1) The judgment of men (xii. 1-35). 

(2) John's judgment — The summing up of the results 

of the self-manifestation of Christ to the world 
(xii. 36-50). 

II. The Self-Manifestation of Jesus to His Dis- 
ciples (Chaps, xiii. i-xvii. 26). 

1. The events preceding the last discourse (xiii. 1-30). 

(^) Introductory statement to the whole discourse (xiii. l), 
(i^) The foot- washing scene (xiii. 2-20). 

(c) The exit of Judas (xiii. 21-30). 

2. The last discourse itself (xiii. 31-xvi. 33). 

(tf) The announcement of Christ's departure (xiii. 31-38). 
(/J) The assurance of comfort (xiv. 1-3 1). 

(1) Christ is the way to and the revealer of the Father 

(xiv. i-i i). 

(2) Christ and the disciples — The promise of power 

and fellowship (xiv. 14-24). 

(3) Parting legacy of peace, joy, and victory (xiv, 

. 25-31). 
(r) The vine and the branches (xv. i-ii). 
(i) The vine — Christ. 

(2) The branches — believers. 

(3) The fruit. 

(d) The union of believers one with another (xv. 12— 1 7), 
(^) The hatred of the world towards Christ and His dis- 
ciples (xv. 18-25). 

(/") The coming and mission of the Holy Spirit (xv. 26— 
xvi. 15, cf. xiv. 25, 26). 
(i) The Spirit is a person. 



Synopsis of John 169 

(2) The work of the Spirit with reference to Christ 

(xiv. 26; XV. 26; xvi. 13-15). 

(3) The work of the Spirit with reference to the be- 

liever (xiv. 26 ; XV. 26 ; xvi. 13-15). 

(4) The work of the Holy Spirit with reference to the 

world (xvi. 8-1 1). 
(g") Sorrow turned into joy (xvi. 16-24). 
(/i) The summing up of the discourse (xvi. 25-33). 
3. The intercessory or high-priestly prayer of our Lord (xvii. 
1-26). 
(a) The prayer of Christ for Himself (xvii. 1-5). 
(i) The prayer for the apostles (xvii. 6-19). 
(f) The prayer for the church of the future (xvii. 20-26). 

III. The Climax and Triumph of Unbelief — The 

Crucifixion of Jesus Christ (Chaps, xviii. i- 
xix. 42). 

1. The arrest of Jesus (xviii. 1-12). 

2. The trial of Jesus (xviii. 13-xix. 16). 

{a) Jesus before the High Priest (xviii. 13, 14, 19-24). 
(if) Jesus before Pilate (xviii. 28-xix. 18). 

3. The execution and burial of Jesus (xix. 16-42). 

(<7) The crucifixion (xix. 17-22). 

(i) The witnesses to the crucifixion (xix. 23-37). 

(^) The burial (xix. 38-42). 

IV. The Climax and Triumph of Faith — The Resur- 

rection (Chap. XX. 1-3 1). 

1. Peter and John at the tomb (xx, i-io). 

2. Mary Magdalene at the tomb (xx. 11-18). 

3. First appearance of Jesus to the disciples (xx. 19-23). 

4. Second appearance of Jesus to the disciples (xx. 24-29). 

5. Conclusion of the gospel proper (xx. 30, 31). 

The Epilogue (Chap. xxi. 1-25). 



Introduction 

ITS IMPORTANCE. Luther said that every Chris- 
tian should exert himself to understand well the 
Gospel of John and to be posted in it ; for John is 
the master Evangelist and his Gospel the one, true, ten- 
derest, chief Gospel, a commentary and exposition of the 
whole Bible. 

It was said by a German philosopher of the first half of 
the century just closed that the Gospel of St. John was 
the Gospel of the Church of the future ; that the Church 
of that time was not yet up to it. Whether or not this 
were true for that time and country, we do not believe it 
is true of the Church in America to-day. No Gospel is so 
dear, and none appeals so strongly to the hearts and minds 
of Christian people, as this Gospel. The Church finds it- 
self — its purposes, its ideals, its aspirations, its duty, its 
work, its life, in this Gospel written by the beloved 
Apostle. 

Take away the Gospel of John and where is our Nicene 
Creed, with its ringing trumpet sounds: "God of God, 
Light of Light, Very God of Very God " ? 

The Author — Name. John, the Apostle, the disciple 
whom Jesus loved (xxi. 20, 24) ; an eye-witness of the 
events recorded (cf. e. g., i. 14 ; xiii. 23 ; xviii. 15 j 
xix. 26, 35 ; xx. 2, 3). The main source is John 
himself, his own recollection, his experiences, his life of 
fellowship with Jesus, continued, increased and preserved 
in its freshness by the Spirit of Truth (xiv. 26). Also 
called "Boanerges" (Mark iii. 17), probably vehement, 
impulsive in nature (cf. Luke ix. 54 ; Mark ix. 38, 39 ; 
X. 35-45 ; 1 John ii. 4, 22). This name indicated a trait 

xn 



172 The Gospels 

of character (cf. Genesis xxxii. 28 ; John i. 42 ; xvii. 12 j 
Acts iv. 36). 

Home and Surroundings. His father and brother 
were fishermen, as was also John himself. His father's 
name was Zebedee, his mother's Salome (Mark xv. 40), 
and his brother's, James. His family was doubtless well- 
to-do (Mark i. 20 ; Luke v. 10 ; viii. 3 ; Matthew xxvii. 66 ; 
John xix. 27 ; xviii. 15). Nothing is said, religiously, of 
his father. His mother was a follower of Christ, and 
doubtless one of the women who contributed of their sub- 
stance towards the sustenance of Christ (Luke viii. 3; 
Mark xv. 41). She followed Christ to the cross (xix. 25) 
and to the grave (Mark xvi. 1). She may have been re- 
lated to Jesus — His mother's sister (John xix. 25). This 
may account, to some extent at least, for the closeness of 
intimacy between Christ and John. 

A Disciple of Christ. John was a disciple of the 
Baptist (i. 35) — one of the two which heard John speak 
and followed Jesus — Andrew was one ; John, the other 
(i. 40). 

His Call to Discipleship. Matthew iv. 21, 22 ; Mark 
i. 19, 20 ; Luke v. 8-11. He was the first disciple, and 
he was the last. And so thus heard the first and the last 
words the incarnate Word spoke to His Church. 

His Position in the Apostolic Circle. It is interest- 
ing to note concerning John — That he was one of the 
many disciples (John i. ; Matthew iv.) ; one of the twelve 
(Matthew xii.) ; one of the three (Matthew xvii. 1) who 
alone were permitted to witness the raising of Jairus' 
daughter (Mark v. 37 ; Luke viii. 51), the transfiguration 
(Matthew xvii. ; Mark ix. ; Luke ix.), and the agony in 
the garden (Mark xiv. ; Luke xxii. ; Matthew xxvi.) ; he 
was one of the two (John i. 40) ; and finally he was the 
one (John xiii. 23). 

The Date. Probably 90 a. d. Certainly after the 



John 173 

Synoptic Gospels. Tradition says that John wrote his 
Gospel to supplement those of Matthew, Mark, and 
Luke. It was written probably at Ephesus. 

Characteristics of John's Gospel — It is Reflective. 
The other Gospels are more in the form of narrative. 
John's Gospel pauses at almost every turn — now to give 
a reason, then to fix the attention, at another time to de- 
duce consequences, or to make applications. See and 
compare ii. 20, 21, 22, 25 ; iv. 1, 2 ; vii. 37-39 ; xi. 12, 
13, 49-52 ; xxi. 18, 19, 22, 23. 

It is Supplementary. It not only completes but con- 
firms the Synoptic Gospels. It omits much that the Syn- 
optics record ; and it records much that the Synoptics 
omit. Tradition has it that John was led to write this 
Gospel in order to supplement the Gospel of Matthew, 
Mark and Luke. 

Incidents and Events Recorded in John, hut not in the 
Synoptics : 

The introduction and testimony of John (i. 1-51) ; the 
first miracle (ii. 1-11) ; the first passover (ii. 13-22) ; the 
visit of Nicodemus (iii. 1-21) ; the last testimony of John 
the Baptist (iii. 23-26) ; the woman of Samaria (iv. 4-42) ; 
the second miracle in Cana (iv. 46-54) ; the second pass- 
over (chap. V.) ; the discourse in the'synagogue (vi. 25-71) ; 
the discourse of the nature and office of Christ (chaps, 
viii.-x.) ; the raising of Lazarus, and the second anointing 
(xi. 1-xii. 11) -J the discourses in the upper room and the 
great prayer (chaps, xiv.-xvii.) ; certain incidents con- 
nected with the resurrection (xx. 2-10 ; xxi. 1-25). 

The miracles of the Synoptists appear to set forth 
Christ's comradeship, and His pity for the sorrows of the 
world ; the miracles of John, however, seem mainly used 
to insist upon their value as ''signs" of Christ's deity 
and divine glory. John records but eight miracles, and 
six of them are peculiar to him. Emphasis is laid upon 



174 The Gospels 

the extraordinary nature of tlie miracles setting forth 
Christ's power in a most demonstrable way. The healing 
is at a distance ; the palsy was of thirty-eight years' dura- 
tion ; the dead raised had been dead four days already. 
Another feature of the miracles as recorded by John is 
that they seem to be recorded for the sake of the addresses 
that accompany them. Amplify the miracles and see. 
It Comprises All the Characteristics of the Synoptists : 

1. Jesus as the Messiah — Matthew — (i. 49 ; iv. 25, 26 ; 
xviii. 36, 37). 

2. Jesus as the Servant of Go^Z— Mark— (iii. 16 ; v. 30 ; 
vi. 38 ; xvii. 4). 

3. Jesus as the Son of Man — Luke— (vi. 54 ; xii. 27 ; 
xix. 30, 31 ; xi. 34 ; iv. 6 ; xix. 28). 

4. He presents Jesus Christ, above all, as the Son of 
God — as God made manifest in the flesh (i. 18 ; xx. 28) ; 
His eternal preexistence (i. 1) ; His separate existence 
(i. 1) ; He was God (i. 1) ; Creator of all things (i. 3) ; 
the only-begotten Son, literally, the only-begotten God 
(i. 18) ; the Son of God (i. 49) ; equal with the Father 
(v. 23) ; etc. 

The Purpose. " And many other signs truly did 
Jesus in the presence of his disciples, which are not 
written in this book : But these are written, that ye might 
believe that Jesus is the Christ, the Son of God ; and 
that believing ye might have life through his name" 
(xx. 30, 31). 

John's purpose is to present Jesus Christ as deity, as 
God manifest in the flesh, as the God-man. The very 
plan of the Gospel seems to keep this purpose in mind. 
Setting aside the Prologue (i. 1-18), and the Epilogue 
(chap. xxi. ), the body of the Gospel falls into two nearly 
equal parts, viz.: i. 19-chap. xii., and chaps, xiii.-xx. ; 
the first beginning with the statement ' ' the only begotten 
God" (i. 18, Am. R. V. margin), and ending with the 



John 175" 

i r ii r ii T i nr i T' ii r i r ■ ii i n r i i i— — . 

Statement " My Lord, aud my God " (xx. 28). John seeks 
to present the claims of Jesus upon the people by setting 
forth in the simplest form and manner those manifesta- 
tions of the glory of the incarnate Son of God which 
elicited faith from those who beheld these ''signs" (xx. 
30, 31) which He did in the presence of them all. To 
the Apostle it seems a reasonable thing to believe that 
the presentation of the same evidence will produce sim- 
ilar results in the lives of those who read his Gospel. 

Two general thoughts run throughout the Gospel of 
John— faith and U7ibelief—Sbud determine the structure 
of the book, the main purpose of which is to set forth 
the self-manifestation of Christ to the world, and, at the 
same time, to show the effect of such presentation. The 
four general divisions of the Gospel emphasizes this 
fact. In the first division — the Self- Revelation of Jesus 
to the World — we have the beginnings and growth of 
both faith and unbelief, but principally of unbelief. In 
the second division — the Self- Revelation of Jesus to Hia 
Disciples — special emphasis is laid upon the development 
of faith. In the third division — the Climax aud Triumph 
of Unbelief— we see, as it were, unbelief triumphant in 
the crucifixion of Christ. In the fourth division — the 
Climax and Triumph of Faith — we see faith triumphant 
as manifested in Christ's resurrection and victory over all 
His enemies. 

The synopsis of the whole Gospel may be seen in 
xvi. 28: (1) "I came forth from the Father" — this equals 
i. 1-18. (2) " I am come into the world " — equals i. 19- 
xix. 42. (3) "I leave the world to go to the Father" — 
equals chapters twenty and twenty-one. 

The two great thoughts contrasted in the Gospel, 
namely, faith and unbelief are found in i. 11, 12. If we 
consider verses 2-13 of chapter one a parenthesis, then 
the three prominent parts of the Gospel are found as 



176 The Gospels 

follows : (1) The Word was in the beginning, and was 
God (i. 1). (2) The Word became flesh (i. 14). (3) The 
Word received, and rejected (i. 11, 12). 

John, a Gospel of Witness. One way in which John 
seeks to accomplish his object of proving that Jesus 
Christ is the Son of God is by producing the testimony 
of witnesses whose evidence was then — and should be 
now — deemed sufficient to attest the validity of all the 
claims of Jesus. The testimony of seven special witnesses 
is introduced. An examination of this testimony and 
evidence is absolutely necessary to a thorough under- 
standing of this Gospel. 

The Witness of John the Baptist. This is introduced 
first in order because of the important place John the 
Baptist occupied in the divine economy. He was the 
prophesied forerunner of Christ (Isaiah xl. 3 ; Malachi 
iii. 1) ; was held in high esteem by the Jews, being con- 
sidered by some to be the Christ (John i. 19-28 ; Matthew 
xxi. 25, 26) ; was eulogized in the very highest terms by 
Jesus as being the greatest man born of woman (Matthew 
xi. 7-14 ; John v. 33-36) ; occupies a large place in the 
Gospels (cf., e. g., Luke i.-iii.), particularly in John's 
Gospel (cf. i. 16-39; iii. 23-36 j v. 33-36; x. 41); doubt- 
less led the Apostle John, the writer of the Fourth Gos- 
pel, to Christ (John i. 35-42) — this may be the reason 
why John is never called "the Baptist" to distinguish 
him from the Apostle John, in this Gospel as in the other 
Gospels, the writers of which needed to distinguish be- 
tween them. John did not need to thus distinguish, for 
there was but one other John beside himself, and that 
was the Baptist. Here is a hint as to the Johnannine au- 
thorship of the Fourth Gospel. 

John the Baptist's Witness to the Person and Work 
of Christ is Summed Up as Follovi^s : 

Christ is to be preferred before him, for He existed be- 



John 177 

fore him (i. 15, 27, 30), He is not worthy to unloose the 
latchet of Christ's shoes (i. 27). He is sent to prepare 
the way of Christ, the Lord (i. 23). Christ is the only- 
begotteu Son (God), who is in the bosom of the Father 
(i. 18), and the dispenser of grace and truth (i. 14). 
Christ is the Lamb of God that taketh away the sin of 
the world (i. 29, 36). Christ is the One upon Whom the 
Spirit rests and abides, the One in Whom the sign, which 
had been given to John by God as a means of recognizing 
the Christ when He should come, was fulfilled (i. 32, 33). 
Christ is the Son of God (i. 34). Christ cometh from 
above, from heaven, and so is above all (iii. 31). Christ 
speaks on earth what He has seen and heard with His 
Father in heaven ; He speaketh the very words of God ; 
He possesses the fullness of the omniscient Spirit (iii. 34). 
Christ is the special object of the Father's love, and the 
One to Whom the Father hath committed all things 
(iii. 35). The relation which men voluntarily sustain to 
Christ determines their future destiny to glory or despair 
(iii. 36). ^^ All things that John spake of this man were 
true^^ (x. 41). 

The Witness of the Works of Jesus. These works 
are called *^ signs," because they have a significance 
reaching far beyond the work or miracle itself. Reference 
is made to these '* signs " fifteen times in the first twelve 
chapters. The word occurs but once (xx. 30) from the 
twelfth chapter on, for there Christ is no longer present- 
ing Himself to the world for its acceptance of His claims 
— that presentation was finished in chapter twelve, *' His 
own " do not need signs to convince them ; His person is 
sufficient. Look up the fifteen places in which reference 
is made to the "signs" which were credentials of the 
divinity of Christ's mission: ii. 11, 18, 23; iii, 2j 
iv, 48, 54 ; vi. 2, 14, 26 ; vii, 31 ; ix. 16 ; x. 41 ; xi, 47 j 
xii. 18, 37. 



178 The Gospels 

The Seven Great " Signs " of John's Gospel : 

1. The changing of water into wine (ii. 1-11). 

2. The healing of the nobleman's son at a distance 

(iv. 46-54). 

3. The j^healing of the impotent man at Bethesda 

(V. 1-16). 

4. The miraculous feeding of the five thousand (vi. 

1-14). 

5. Jesus walking on the sea (vi. 15-25). 

6. The healing of the man born blind (ix. 1-41). 

7. The raising of Lazarus from the dead (xi. 1-46). 

These facts give great weight to the evidential value of 
the miracles of Christ. Jesus appeals to the testimony 
of His works as furnishing evidence enough to lead men 
to believe in His claims and His deity (cf. v. 36 ; x. 
37, 38). (See Notes on Matthew, pp. 56, 57.) 

The Witness of the Father. Reference is made to 
the witness of the Father touching the claims and works 
of Jesus in the following passages : v. 32, 37 ; viii. 18 ; cf. 
16, 26 ; xii. 28 ; xiv. 10, 11. It was the claim of Jesus 
constantly throughout His ministry that the words He 
spoke and the works He wrought were all done by the 
Father who dwelt within Him, and who Himself uttered 
the words and performed the works. Jesus asserted again 
and again that if He were left alone He could not do the 
mighty works which He did. His works were an indica- 
tion of the presence of God with Him in a special sense 
(Acts x. 38). God would not thus grant His aid and 
presence to an impostor. 

The ^A^itness of the Scriptures. When Jesus, in His 
controversy with the Pharisees, said, "Search the Scrip- 
tures . . . for they are they which testify of me," 
He referred to the Old Testament. Yet compare i. 45, 
46, 51 ; ii. 16, 17 ; iii. 14, 15 ; iv. 25 ; v. 45-47 ; vii. 
40-44, 52 ; x. 34-36 ; xii. 33-41 ; xix. 23, 24, 28-30, 36, 37. 
There is need in the present day of reviving the apologetic 



John 



179 



value of fulfilled prophecy as a proof of the deity of 
Christ, as well as of the inspiration of the Scriptures. 

The Witness of Jesus Himself. Jesus' self-conscious- 
ness of His deity and divine mission in the world is 
evidenced in many ways in this Gospel. First, in the 
oft-recurring expression, "I am," which is a claim to the 
name and nature of Jehovah (Exodus iii.). John uses 
the emphatic form of the pronoun. That Jesus claims 
this divine title for Himself is evident from such pas- 
sages as viii. 24 — "If ye believe not that I am ("he" is 
in italics, is not in the Greek, and is not necessarily a 
part of the text) ye shall die in your sins," cf. also the 
"I am's" of this Gospel (vi. 48, 51; viii. 12, 23; x. 
9, 11 ; xi. 25 ; xiv. 6 ; xv. 1 ; cf. Kevelation i. 8, 11, 18 ; 
xxii. 16). 

Jesus' own witness to Himself is further set forth in 
viii. 14, and xviii. 37. Also in the Syuoptists as seen 
(1) In the visit to the temple (Luke ii. 41-52 : my Father's 
business). (2) In the events connected with His baptism, 
such as Jesus' recognition of John's relation to Himself 
and His work, the descending Spirit, and the heavenly 
voice — the meaning of these to Jesus — (Matthew iii. 
13-17 ; Mark i. 9-11 ; Luke iii. 21). (3) In the record 
of the temptation, as related to His prescribed work in 
the world (Matthew iv. 1-11). (4) In the calling of the 
twelve (Matthew x.). (5) As revealed in the claims and 
assumed prerogatives in the Sermon on the Mount (Mat- 
thew v. -vii.). 

The Witness of the Holy Spirit. Special emphasis 
is laid on this topic in the last discourse of our Lord 
(xv. 26 ; xvi. 14)— " The Spirit of truth " . . . "he 
shall bear witness of me." This witneas of the Holy 
Spirit as to the deity and work of Jesus Christ was ful- 
filled (1) on the day of Pentecost, (2) in the after-experi- 
ences of the apostles, and (3) in the history of the human 



i8o The Gospels 

race ever since, for the Holy Spirit is continually per- 
forming His office work in convicting men of sin, and re- 
vealing Christ to them (xvi. 8-11). 

The Witness of Various Individuals. From Nathan- 
iel (i. 49) to Thomas (xx. 28) the Gospel repeatedly sets 
before us the testimony of individuals as to the effect 
upon them of the claims and works of Jesus : compare 
i. 34, 41, 49 ; ii. 11, 23 ; iv. 29, 41, 42, 53 ; ix. 38 ; xix. 
38-40. 

Mastering the Contents of John. Make a name for 
each chapter, and be sure to form some link of connec- 
tion between the names given, so that one name will 
suggest the next; e. g., chapter one deals with "first 
things" — the first of the Word, the first testimony of the 
Baptist, and the first disciples. Chapter two deals with 
the "first miracle" (ii. 11), hence may be called "first 
event." This "first event" was a marriage at which, 
let us say, a "Great Man" (Nicodemus, chapter three) 
was married to a "Low Woman " (Woman of Samaria, 
chapter four). Make some such association between each 
chapter name, and the contents of the whole book will be 
easily remembered. 

Chapter Names : 

(Be sure to form a link of association between each 



name. ) 








1. 


Beginnings. 


11. 


Lazarus. 


2. 


First event. 


12. 


Anointing. 


3. 


Great Man. 


13. 


Footwashing. 


4. 


Low woman. 


14. 


Comforting. 


5. 


Sin-sick. 


15. 


Abiding. 


6. 


Bread. 


16. 


Holy Spirit. 


7. 


Water. 


17. 


Prayer. 


8. 


Light. 


18. 


Arrest. 


9. 


Darkness. 


19. 


Crucifixion. 


10. 


Shepherd. 


20. 


Eesurrection. 




21. 


Seashore. 





The Prologue 

(i. 1-18) 

THEME: ''The Word." 
The Gospel in germ and miniature. All the 
principal themes developed in the remainder of 
this Gospel are found here. The great words of which 
the Gospel is composed are introduced here : life (ver. 4) 
with "live" fifty-two times; light (vers. 4, 5, 7, 8, 9) 
twenty-three times ; vntness (testimony) (ver. 7) forty- 
seven times ; believe (ver. 7) ninety-eight times ; know 
(ver. 10) fifty-five times ; world (vers. 9, 10) seventy-eight 
times ; name (ver. 12) twenty-five times ; glory (glorified) 
(ver. 14) forty-two times ; truth (ver. 17) twenty-five times. 

The prologue is the great entrance way into the Gospel. 
It has three gates : theological (vers. 1-5) ; historical 
(vers. 6-13) ; experimental (vers. 14-18). 

I. The Relation of the Word to God (i. 1, 2). 

(a) Co-equal in Preexistence. The Word was " in the 
beginning" (cf. "From the beginning" 1 John i. 1). 
John begins his Gospel beyond Moses, before the creation 
of the world (Genesis i. 1) ; Matthew (i. 1) traces Christ's 
genealogy through David back to Abraham ; Luke (iii. 
38), to Adam ; John (i. 1) to God. 

{h) Separate JExistence, '^ with G^o^"(i. 1). "With" 
implies distinction of personality, also open, free, confi- 
dential fellowship with God. Jesus claims to be God, 
and one with the Father. 

(c) Equality of Existence, ^^was God^^ (i. 1). Christ 
was equal with God ; it was no robbery to claim such 
(Philippians ii. 5-7). Christ is not merely divine and 

181 



l82 The Gospels 

God-like, but God in very deed. The deity of Christ is 
set forth in this Gospel as follows : 

(1) Divine names (i. 1 ; " I am " viii. 21, 24 ; xx. 28). 

(2) Works (i. 2, 3 ; v. 23, 24 ; xi. 26 ; chap. vi.). 

(3) Attributes (i. 48 ; ii. 1-11 ; chap. xi. ; iii. 13). 

(4) Worship (v. 22, 23 ; xx. 28). 

2. The Relation of the Word to Creation (i. 2, 3). 
(a) He is Associated with God in Creation; Indeed 

Christ Himself Was the Creator. Not one single thing 
came into being without Him. He was before all created 
things and the Creator of all things and beings (cf Colos- 
siaus i. 16-17, and its argument). May not this fact ac- 
count for Christ's power over nature (cf. wine, chap. ii. ; 
bread, chap. vi. ; the sea, Matthew viii.) ? Jesus Christ 
is Master of circumstances to-day (cf. Ephesians i. 19-22). 

3. The Relation of the Word to Mankind (i. 4-14). 
(a) The Life and Light of Humanity (i. 4). All life, 

physical, moral, and spiritual, comes from Christ. Do 
all men, even the heathen, have some light ? (cf. Eomans 
i. ; ii. 14, 16). Christ is the Life and Light of the nations. 
This fact is an argument for the Church to spread the 
light of the Gospel in missionary fields. 

(&) Variously Received by Mankind (i. 5-14). The 
word "apprehended" means comprehended, overcome, 
or laid hold of as a prize so as to make one's own (cf. xii. 
35 ; 1 Corinthians ix. 24 ; Mark ix. 18 ; 1 Thessalouians 
V. 4). The light did not extinguish the darkness, nor 
the darkness the light, so that both exist together now. 
Men love darkness rather than light. Unbelief is moral 
rather than intellectual. All men have enough light, if 
they will follow it. Who are meant by ''His own'"? 
The Jews primarily, but practically all those who need 
Him. 

Christ is received by a believing portion of mankind 
(i. 12, 13). A principle apprehended now becomes a 



John 183 

person received. What truth is there in the universal 
fatherhood of God ? — That all men are, by creation, sons 
of God, but there is a unique sonship through faith in 
Christ. There is a difference between Christ's Sonship 
and ours : we become sons of God by faith ; Christ was 
always the Son of God. 

The Word sojourned with the sons of men (i. 14). The 
invisible and intangible Word became the visible and 
tangible Son of Man dwelling or tabernacling among 
men just as God tabernacled among His people in the 
wilderness. 

The incarnation was God taking upon Himself human 
form, Christ was not the best man that God could make ; 
He was God incarnate. This was a becoming thing to 
Deity. The incarnation was an act becoming to Jesus 
Christ (Hebrews ii. 17), to God (Hebrews ii. 10), and to 
man (Hebrews ii. 14). It was not beneath God to thus 
step down and take upon Him our nature (Philippians 
ii. 5-8). It was as congruous to God as it was suitable to 
and necessary for man. To the Father to be able, through 
the death of Christ, " to lead many sons unto glory," was 
worth the price paid. In providing for the human race 
for evermore, through the incarnation, a mercifal and a 
faithful priest who could help the suffering and sinning 
sons of men, seemed to the Father, as well as to the Son, 
a fitting and congruous thing to do. It was becoming, 
too, that God should become man, if thereby the power 
of death, which Satan held in his control, should be 
wrested from him (Hebrews ii. 14). So that in all things 
— pertaining to God, to Christ, to man, yea, even to 
Satan, it was a fitting thing, a thing not by any means 
beneath God, to undertake, in this way, the redemption 
of His people. 

All the attributes and perfections of the divine nature 
harmonized in the incarnation — His wisdom and His 



184 The Gospels 

mercy, His justice and His holiness, His power and His 
truth — in the act of God becoming man there was no con- 
flict of one attribute with another, nor did one triumph 
over another. There was '*no prodigality which infinite 
wisdom could reprove ; no facility which infinite holiness 
could challenge ; there was a common rejoicing of all 
God's attributes in their common and harmonious exer- 
cise. In His mercy He was righteous, in His justice He 
was merciful, in His wisdom He was strong, in His power 
He was patient." 

4. The Relation of the Word to the Old Testament 
Dispensation (i. 15-18). It was natural for the Jew to 
think of this relationship. The types and ceremonies of 
the Old Testament as indicating the nature of the Old 
Testament religion, namely, longing and expectation, 
Christ satisfies and fulfills. Our attention here is drawn 
to the contrast between the law and the Gospel. 



» The Self- Manifestation of Jesus to the 

World 

(i. 19-xii. 50. Contrasted effects. Unbelief 
triumphant. Christ rejected.) 

I. Private Manifestation— Chiefly to Individuals 
(1. 19-ii. 11). 

(a) To John the Baptist (The witness of God) (i. 19- 
40). Tliere is a noticeable diiference between the testi- 
mony of John the Baptist as recorded by the Synoptists, 
I and in the Gospel of John. In Matthew, Mark, and Luke 
the emphasis is laid on John's errand and preaching — 
repentance and baptism ; references to the person and 
work of Christ being of a secondary character. In the 
Gospel of John, however, the testimony of the Baptist is 
introduced principally in so far as it touches the person 
and work of the Eedeemer, reference to the Baptist's 
ofi&ce and work being secondary and incidental. The 
bearing of the Baptist's testimony on the person and 
work of Christ is the reason why John the evangelist 
introduces it here. When the delegation inquires about 
his (the Baptist's) person, he points them to his office, 
for he has come to emphasize the person of the Ee- 
deemer. 

The testimony of John is threefold : 

(1) Before the deputation sent by the Sanhedrin at 
Jerusalem (i, 19-28). Jesus is set forth by John as the 
representative Man. 

John confessed that he was not the Christ (i. 20). In 
this threefold emphatic denial we have an illustration 

185 



l86 The Gospels 

of the humility of John. He is not Elijah (i. 21). Was 
John the Baptist Elijah in any sense? Yes, compare 
Malachi iv. 5 with iii. 1 ; Matthew xi. 7-14 ; xvii. 10-13 ; 
Luke i. 17. We have here an illustration of the need 
of care in interpreting prophetic Scripture. John was 
not that prophet (i. 21). John the Baptist is doubtless 
referring to the promised prophet in Deuteronomy 
XV iii. 15 ; cf. Acts iii. 22. The Baptist would take no 
false credit to himself, although he, not Jesus, was, as yet, 
the great man of that hour. 

John was a voice (i. 23), that is, a herald proclaiming 
the advent of the King. John's humility is seen again 
in quoting from Isaiah xl. 3, which speaks of the people, 
rather than Malachi iii. 1, which related to himself. 
John came to make the work of Jesus easy. John had a 
preparatory ministry (i. 26, 31) — his baptism with water 
unto repentance (cf. Matthew iii. 11, 12 ; Acts xix. 1-6). 
In its preparatory nature lay its meaning. 

This testimony of the Baptist did not, apparently, 
yield any or much tangible result. It would seem that 
just the testimony was given and that is all, yet com- 
pare iii. 1 ; xix. 39 ; xii. 42. 

(2) John's testimony before the people (i. 29-34). 
The previous testimony had been before the priests ; 
now it is given before the people in general. We have 
described for us here the people's estimate of John, 
wherein lies a splendid illustration of the power of a 
good layman. 

The essential thing in all good testimony is experi- 
mental knowledge — to see for one's self (i. 29 ; cf. 1 John 
i. 3). Not until men see can they bear convincing testi- 
mony : *' I saw and bear record." 

Jesus is described by the Baptist as the "Lamb of 
God that taketh away the sin of the world " (i. 29 ; cf. 
John's use of the *' Lamb " in Eevelation v. 6 ; vii. 14, 17 ; 



John 187 

xii. 11 ; xxi. 22, 27 ; xxii. 1, 3). Undoubtedly John is 
referring to Christ as the fulfillment of Isaiah liii. 

John the Baptist describes Jesus as now known by 
revelation (i. 33) ; yet Jesus was John's cousin. Flesh 
and blood relationship did not bring divine recognition 
(cf. Matthew iii. 16, 17 ; xvi. 13-17 ; 1 Corinthians 
xii. 3 ; 2 Corinthians v. 16). Mere argument will not 
convince men of Christ's deity. ''Come and see." Do 
we believe in Christ because of His miracles and claims, 
or do we believe in His miracles and claims because we 
believe in His person ? 

John recognized Christ as being above him and before 
him (i. 30). This is a testimony to the preexistence and 
superiority of Christ (cf. Matthew xi. 11). 

John recognized Christ's work as superior to his own 
(i. 33). John baptized with water, Jesus with the Holy 
Ghost and fire. This baptism with the Spirit is men- 
tioned in all four Gospels, also in Acts xi. 16. These 
are the only references in the New Testament to the 
baptism of the Holy Ghost, with the exception of 1 Cor- 
inthians xii. 13. What is the meaning of the baptism 
with the Holy Ghost? It has reference to that initial 
act of the Holy Spirit which takes place at regeneration, 
at which time we are baptized by the Holy Spirit into 
the body of Christ (1 Corinthians xii. 13). Other ex- 
periences of the Holy Spirit may more properly be 
termed a "filling," an *' enduement," an "anointing," 
or a "falling upon," but are not, strictly speaking, 
baptisms of the Holy Spirit. 

John recognized Jesus as the Son of God. This is 
God's testimony too (Matthew iii. 17). Note the differ- 
ence between John's testimony to the priests and to the 
people. There is no mention of "Lamb of God" or 
" Son of God " to the priests ; why I Compare Mat- 
thew vii. 6. 



l88 The Gospels 

The results of this testimony are that some among the 
people believed. Jesus is pointed out as the Saviour of 
the race. John said to the priests, He is here, among 
you ; and to the people, There He is. To the priests, he 
knows the representative Man ; to the people, he pre- 
sents the Saviour of the race. 

(3) The Baptist's testimony before his disciples 
(i. 35-51). 

A Study in Personal Work (i. 43-51). The teacher 
leads his pupils to Christ ; the brother, his brother ; the 
friend, his friend. The appeal is to experience (i. 39, 46). 
These verses show us how the first disciples were re- 
cruited ; also how the Church must grow — by personal 
soul-winning. Note the soul-winners : 

Who they were : John, the teacher, winning his pupil ; 
Andrew, the brother, winning his brother ; Philip, the 
friend, winning his friend ; Christ, the Saviour, win- 
ning the sinner ; the pupils, Andrew and John, winning 
other pupils. 

Where they did the work : In the home ; in the class ; 
on the streets. 

When they did the work : As soon as they had found 
Jesus Christ themselves. This is an illustration of put- 
ting new converts with "first love" in their hearts to 
work for Christ. 

Their qualifications for the work : They found Christ 
for themselves and were living in fellowship with Him. 

How they did the work : They went after their men ; 
told them of their own experience with Christ ; and 
brought them to Jesus Himself. 

The results of this manifestation were that men bore 
witness to Christ as the "Lamb of God" (i. 36), "Christ, 
Messiah" (i. 41), "Son of God," "King of Israel" 
(i. 49). 

(6) ChrisVs Self -Manifestation at the Wedding in Cana 



John 189 

(The witness of nature) (ii. 1-11). This miracle was a 
"sign " and in some way manifested forth Christ's glory. 
How? In chapter one we have ** glory declared" ; in 
chapter two, "glory manifested" (cf. i. 3 with this 
"sign"). Nature is a revelation of Christ's mind, will, 
and purpose. Christ is the Life, Ennobler, and Inter- 
preter of nature — it lies plastic in His hand. 

Christ came to make all things new. The transforming 
power of Christ is set forth in 2 Corinthians v. 17. Moses' 
first miracle was the turning of water into blood ; Christ's 
was turning water into wine (cf. i. 17) — curse and 
blessing. 

Jesus sanctifies marriage and festivity (cf. Matthew 
xi. 18, 19). This was a pious home, hence no intoxication 
from wine. Jesus would not have graced it otherwise. 
No Mariolatry here. Christian's motto : " Whatsoever 
He saith unto you, do it " (ii. 5). 

The results : No opposition. The beginnings of faith. 
Note that this period of private manifestation closes with 
a "sign" (ii. 11). 

2. Public Manifestation (ii. 12-iv. 54). 

(a) In Jerusalem ; in the temple (ii. 12-22) ; in the city 
(ii. 23-iii. 21). The cleansing of the temple ; the Pass- 
over, thus Jesus honored sacred institutions even though 
corrupted. This (first) cleansing of the temple was a 
direct claim to Messiahship (cf. "my Father's house," 
with Luke ii. 49 and Psalm Ixix. 9, a Messianic psalm, re- 
ferred to again in xv. 25, and xix. 28), 

Here was a challenge to Christ to show His authority 
for His action. They request from Him a sign. Its 
meaning (ver. 21) ; its use afterwards by enemies (Mat- 
thew xxvi. 61 ; Mark xiv. 58), by the disciples (ii. 22). 
Here is another illustration showing us that care must be 
exercised in the spiritualizing of Scripture, and that cau- 
tion is needed lest we twist it. Other illustrations of mis- 



190 The Gospels' 

understanding Christ's teaching are found in iii. 4, 9; 
iv. 11, 15, 33 ; vi. 34, 52 ; vii. 35 ; viii. 22, 33, 52 ; xi. 12 ; 
xiv. 5. 

Note the results of this manifestation (vers. 23-25) : 
Faith without devotion, miracle-faith but not necessarily 
a heart-faith. None of the miracles referred to in verse 
twenty-three are recorded (cf. iv. 45 ; xx. 30 ; xxi. 25). 

The visit of Nicodemus (ii. 23-iii. 21). Nicodemus is 
doubtless one of the class described in ii. 23-25. He be- 
lieved in Christ because of His wondrous works (cf. iii. 2). 
This great ruler of the Jews is taught that membership in 
the kingdom comes, not through learning, but through 
life ; not by scholarship, but through the new birth 
(iii. 1-12) ; and that this new birth is brought about by 
faith in Christ as Saviour (iii. 14-21). Our attitude 
towards Christ settles the issues of eternity (vers. 
17-19, 36). The effect of Christ's talk to Nicodemus, 
while not mentioned here, may be inferred from John 
vii. 50 and xix. 39. 

(b) In Judea (iii. 22-36). In this section we have 
another testimony or witness of John with reference to the 
Lord Jesus Christ. The testimony of John the Baptist to 
Christ has been dealt with before (pp. 186, 187). 

(c) In Samaria (iv. 1-42). Here we have recorded the 
story of Christ and the Samaritan woman. Three lines 
of thought are presented in this chapter : Christ's conver- 
sation with the Samaritan woman (vers. 1-26) ; with the 
perplexed disciples (vers. 27-38) ; the conversion of the 
Samaritans (vers. 39-42). Christ claims to be the Saviour 
and Satisfier of the human soul. Omniscience (vers. 
17, 18) ; Messiahship, the Christ (ver. 26) ; gives eternal 
life (ver. 14). It is interesting to note that, as the disci- 
ples could not understand what Jesus meant by " bread " 
(iv. 31-34 ; cf. Matthew iv. 4), so the Samaritan woman 
misunderstood what Christ meant by "water." This 



John 191 

narrative aflbrds us a good illustration of how Christ 
made use of opportunities to speak a saving word. To 
this great Soul- winner it was always harvest time. 

The result of this conversation was the conversion of 
the Samaritan woman and her neighbors (vers. 29, 
35-42). 

(d) In Galilee (iv. 43-54). In the healing of the noble- 
man's child we have an illustration of a faith that does 
not rest on ** signs and wonders," although Christ does 
not altogether ignore even that kind of faith (x. 38 ; 
xiv. 11 J XX. 29). This is probably the first instance of a 
'* family" conversion. 

The results of the public manifestation of Christ in 
Jerusalem, Judea, Samaria, and Galilee (ii. 12-iv. 54) 
shows us that, while there is noticeable progress in action 
and teaching, there are also contrasted effects of faith and 
unbelief. This manifestation, as did the first, ends with 
a "sign"; and both produce faith (ii. 11; iv. 54; 
of. XX. 31). 

3. Fuller Manifestation of Christ to the W^orld (v.l- 
xii. 50). Here begins Christ's period of conflict. From 
now on He is in hostility with the Jews, particularly the 
Pharisees, the ruling religious party. This opposition 
affects Christ's disciples : some turn back (vi, 66 ; cf. 
ii. 23-25 for cause), but others grow stronger in faith and 
attachment to Christ (cf. vi. 67-69 ; viii. 31), 

One of the prominent features of the Gospel of John is 
that the author points out from time to time the unbelief 
and rejection occasioned by Christ's work (cf. vi. 60-71 ; 
vii. 40-52 ; ix. 13-41 ; x. 19, 21, 39-42 ; xi. 45-47). But 
the evangelist prepares us for this in the opening chap- 
ters (cf. i. 11 ; ii. 18 ; iii. 18, 19, 26 ; iv. 44). 

(a) The Self- Manifestation of Christ to the World as Life 
(v. 1-vi. 71). 

It is important to note that the word "life" occurs 



192 The Gospels 

eighteen times in chapters five and six ; thirty-six times 
only in the whole Gospel. 

(1) Christ the source of life (v. 1-47). In this chapter 
Christ is set forth as the source of life. This fact is borne 
witness to by the miraculous sign, the healing of the sick 
man at the pool of Bethesda (v. 1-10). In the story of 
the healing of this impotent man we have a type of man 
as a sinner and Christ as the Saviour. The sinner's con- 
dition and Christ's method of dealing with him is clearly 
set forth. The effect of this miracle is described in verses 
eleven to sixteen. The sermon after the miracle (v. 17-47) 
is exceedingly instructive. In John's Gospel the miracles 
or signs are introduced more particularly because of the 
addresses following them. Note the authority of Jesus 
(v. 17-30). Christ is Himself physical life (v. 1-11), 
spiritual life (vers. 12-27), and resurrection life (vers. 
28-29). Note the two resurrections mentioned here : 
spiritual (ver. 25), and physical (vers. 28, 29). Our at- 
tention is drawn to the unbelief of the Jews (vers. 31-47). 

Note in this connection the witnesses to Christ and His 
work : The Father (v. 32-37) ; the Baptist (vers. 33-36) ; 
His own works (v. 36) ; the Scriptures (v. 39). Note 
also Christ's testimony to the Mosaic authorship of part 
of the Scriptures (v. 45-47). 

(2) Christ the sustainer of life (vi. 1-71). We have 
here, first, the miracle, the feeding of the five thousand 
(vi. 1-15), then the sermon following the miracle (vi. 
26-59) and the results of the miracle with respect to 
Christ, the people, and the disciples (vi. 14, 15, 16-71). 

Coming to Christ — its meaning (vi. 37) and the diffi- 
culties attending it are emphasized (vi. 37, 43-46). 
Christ's death is declared to be sacrificial and propitia- 
tory (vi. 52-58). In this chapter Christ sets Himself 
forth as the principle of life, the food of the soul (vers. 
27, 33, 35), and declares that unless we partake of His 



John 193 

1 * 11 < i ' 1 1 ■ ' I I 

flesh and blood — meaning that unless we participate in 
His redemptive work — we have no life in us (cf. vers. 
50, 58). Considerable emphasis is laid in this chapter 
upon the resurrection (cf. vers. 39, 40, 44, 54). 

(6) The Self- Manifestation of Christ to the World as 
Truth and Light (vii. 1-ix. 41). The discourses in this 
chapter take place at the Feast of Tabernacles. It is 
interesting to note that the structure of John's Gospel is 
based somewhat upon the wilderness experience of the 
children of Israel and the structure of the Tabernacle 
(cf. Laver, chaps, iii., iv. ; Shewbread, chap. vi. ; Candle- 
stick, chap. viii. ; Holy of Holies, chaps, xiii.-xvii., etc.). 

(1) Christ as the truth (vii. 1-53). The challenge of 
Christ by His brethren (vii. 1-9) gave Christ an oppor- 
tunity to declare that His kingdom cometh not with out- 
ward show and pomp (cf. Matthew xii. 14-21 ; xxi. 1-11). 
Christ's life followed God's plan, not man's dictation. 
The life of Jesus was lived according to God's plan 
(v. 19, 20). For this reason we have the oft-recurring 
phrase ''Mine hour is not yet come" and then ''The 
hour is come " (cf. ii. 4 ; vii. 30 ; viii. 20 ; xii. 23-27 ; 
xiii. 1 ; xvii. 1). 

Verses ten to thirty-nine give us a description of the 
celebration of the Feast of the Tabernacles. Christ's 
dialogue with the people (vii. 1 0-31) and its varying re- 
sults as discussed with the Pharisees (vii. 32-36), and 
Christ's assertion that the smitten rock in the wilderness 
was typical of Himself (vers. 37-39 ; cf. Exodus xvii. 6 ; 
1 Corinthians x. 4) are graphically presented. 

Note the progress of teaching : Water in its beginnings 
(iii. 5) ; water springing up (iv. 14) ; waters overflowing 
(vii. 37-39 ; cf. Ezekiel xlvii. 1-5)— all of which may be 
looked upon as an interesting illustration of the Christian 
experience. 

The results of Christ's manifestation are again set forth : 



194 The Gospels 

on the people (vii. 40-44) ; on the rulers and officials 
(vers. 45-52). 

(2) Christ as truth (continued) and light (viii. 1-59). 
Note that iu viii. 12-46 the word " true ' ' occurs six times, 
" truth " seven times. 

"We have Christ's own testimony concerning Himself 
and His relation to the Father (viii. 12-30) ; also as light 
and life (viii. 12), as truth (viii. 14), as being from above 
(viii. 23), as settling man's eternal destiny (viii. 21, 
24, 51), as sustaining an exceptional relationship to and 
with the Father (viii. 16, 18, 19, 26-29, 38, 42, 49, 54), 
as being Son of God (viii. 35, 36), and pre^xistent (vers. 
52-58). 

(3) Proof of the claim — The healing of the man born 
blind (ix. 1-41). Our attention is drawn to the problem 
of the relation between sickness and sin (ix. 1-5 ; cf. 
ix. 34 ; X. 21). Is all sickness the result of sin on the 
part of the person afflicted 1 Is all affliction from Satan ? 
Is it ever sent by God *? Compare Job, chapters i. and 
ii. ; xxxiii. 14-28 ; John v. 14 ; ix. 1-3 } xv. 3 ; 1 Cor- 
inthians V. 5 ; xi. 30-32 ; 2 Corinthians vii. 9-11 ; He- 
brews xii. 3-15 ; James v. 15, 16 ; Eevelation iii. 19. 
Argument on such problems may have its place, but 
what this poor man needed was help and not argument. 

The condition of the blind man and the miracle of his 
healing had to do with the glory of God. How can 
blindness be to the glory of God? (2 Corinthians xii. 
7-10 ; 1 Timothy i. 16). Physical blindness is a type of 
spiritual blindness (ix. 39-41). Christ used means in 
healing this man. The Saviour used different methods 
iu different cases (cf. Mark xii. 46-52). 

The varying results of this manifestation and miracle 
are set forth : On the healed man — argument from ex- 
perience (ix. 25), bold testimony (vers. 23-34), accept- 
ance of Christ (vers. 35-38) ; on the parents — conviction, 



John 195 

but cowardice (vers. 18-23) ; on the people — amazement 
(vers. 8-12 ; cf. x. 21) ; on the Pharisees — stubborn prej- 
udice and opposition (vers. 13-17, 24-34). 

(c) Tlie Self- Manifestation of Christ to the World as 
Love (x. 1-xi. 67). Just as in chapters five and six two 
miracles or signs (healing of the palsied man, and the 
feeding of the five thousand) laid the basis for the dis- 
course of Christ as the source and sustainer of life ; and 
just as in chapters seven and eight we have Christ's dis- 
courses on the light of the world illustrated by a miracle 
or sign (healing of the blind man) ; so now in chapter 
ten Christ is set forth as the great example of love under 
the figure of the good shepherd who gives His life for the 
sheep. But love is not only sacrificial, it is powerful, 
and both these elements are illustrated by the miracle in 
chapter eleven (the raising of Lazarus from the dead). 
This last sign seems to have aroused the greatest opposi- 
tion and was the means of immediate steps beiug taken 
to destroy Christ (xi. 53, 54). Spinoza said that if this 
miracle were true he would tear his system to pieces and 
embrace Christianity. 

Again we see that with the growth in manifestation 
comes growth in opposition (xi. 47-57). Yet many 
others are more convinced of Christ's Messiahship 
(cf. vii. 40, 41, 46, 50 ; viii. 30 j ix. 30-38 ; x. 21, 42 ; 
xi. 45). 

(1) Christ as love (x. 1-42). In chapter ten we have 
the parable of the shepherd and the sheep, in which 
Christ is the central figure (the door, x. 9), and all of 
this by reason of His death and resurrection (x. 17, 18). 

In this chapter Christ claims to be the Messiah, equal 
with the Father, and very God indeed (cf. x. 22-30, 33). 

The different effects of this manifestation of Christ are 
then set forth : First, there was a division with reference 
to Him (x. 19-21); then, an inquiry regarding Him 



196 The Gospels 

(vers. 23-30) ; further, there was an attempt to stone 
Him because of supposed blasphemy (cf. in this con- 
nection three attempts to take the life of Christ, v. 16, 
18 ; viii. 59 j x. 31). Finally, many believed on Him 
(x. 41-42). 

(2) The victory and power of Christ as love (xi. 1-57). 
The events leading up to the raising of Lazarus from the 
dead are set forth in verses 1-32 ; the miracle itself, 
verses 33-44 ; and the results of the miracle in verses 
45-57. The results were faith on the part of some 
(vers. 45, 46), fear and opposition on the part of others 
(vers. 47-52), and a plot to slay Jesus on the part of the 
chief priests and Pharisees (vers. 53-57). 

(d) The Rejection of Christ by the World — The Crisis 
Chapter of John (xii. 1-50). This chapter deals with a 
twofold judgment with reference to the self- manifestation 
of Christ to the world. 

(1) There is the judgment of men : Some accept (cf. 
the anointing at Bethany, xii. 1-9). Jesus is welcomed 
into Jerusalem by the multitudes (vers. 12-18). The 
first fruit of the Gentiles is seen (vers. 20-22), in con- 
nection with which Jesus makes a declaration concerning 
His death (vers. 23-36). Among the Pharisees some are 
won to the side of Christ (vers. 37-43). On the whole, 
however, Christ is rejected (vers. 35-36). 

(2) John's judgment or the summing up of the re- 
sults of the self- manifestation of Christ to the world 
(xii. 37-43). As the manifestations were more marked, 
so were the rejections. There is here a pause in which 
the writer considers the question of the rejection of 
Jesus by the Jews. 

Note : The rejection stated (xii. 37) ; the cause of the 
rejection (vers. 38-43)— not the insufficiency of Christ's 
manifestation (ver. 41), but the fulfillment of Isaiah's 
prophecy as shown in the hardening of their hearts. 



John 197 

Observe the rejection of Christ as light (xii. 36, 46), 
love (ver. 47), truth (ver. 49), life (ver. 50), and hope 
(ver. 50). 

Note : Division III also ends with a " sign" (miracle), 
xi. 1-44. 

Jesus hides Himself, and no more manifests Himself 
to the world (xii. 36). The rest of the book deals with 
the self-manifestation of Christ to His believing dis- 
ciples. 



II 

The Self-Manifestation of Jesus to His 
Disciples 

(xili. 1-xvii. 26) 



T 



"^HE self-manifestation of Jesus to the world 
(chaps, i.-xii.) is finished. Its results were 
rejection of the Christ as life, light, love, hope, 
and truth (xii. 36-50). We have already seen traced for 
us the beginning and growth of unbelief from secret 
murmuring to open and virulent opposition, culminating 
in the plot to kill Jesus (xi. 47-53). The self-manifestation 
of Jesus to the world having been by it rejected, Jesus 
now hides Himself (xii. 36, 37), and makes no further 
public presentation before the world for its acceptance. 

At this point Christ begins the deeper revelation of 
Himself and His purposes to the chosen disciples — the 
men to whom He intends to commit now the interests of 
the kingdom which He came into the world to establish. 
To the training of the twelve disciples Christ now devotes 
Himself for the brief period He will yet remain upon the 
earth. 

These chapters (xiii.-xvii.) have been called the Holy of 
Holies of the Master's life and teaching. Here, as prob- 
ably nowhere else, does the Saviour disclose His heart's 
deepest thoughts, desires and purposes ; here, in a special 
sense, Christ is glorified in His own. 

The events of chapters one to twelve cover over three 
years ; these five chapters (xiii.-xvii.) occupy the last 
evening of our Lord's life ; they constitute His parting 
discourse and prayer with '' His own." 

198 



John 199 

I. The Events Preceding the Last Discourse (xiii. 
1-30). 

(a) Introductory Statement to the Whole Discourse 
(xiii. 1). The opening verse of chapter thirteen desig- 
nates those to whom this self-manifestation of Jesus is to 
be made. They are *' His own," by whom, of course, are 
meant the circle of the twelve. As we have seen in chap- 
ter twelve, Christ's manifestation to the world is con- 
cluded. The remaining days and hours of the Master's 
earthly life will be spent in the training of the twelve for 
their future work. 

(&) The Foot -Washing Scene (xiii. 2-20). Here Christ 
is seen as the Servant of both God and man. It is neces- 
sary, in order to understand this scene, to know the events 
which led up to it — the jealousy and discussion of the 
disciples (cf. Luke xxii. 24-26 ; also ix. 46-48). The 
lesson inculcated in the action of the Master is that of 
humble service (cf. xiii. 3, 12-16 ; 1 Peter v. 5). The 
mistake of Peter in refusing to allow Christ to wash his 
feet brings out the important lesson that there need be no 
repetition in the matter of confessing past sin. He who 
is once forgiven needs only to confess the daily trans- 
gressions (1 John i. 7-9). 

(c) The Exit of Judas (xiii. 21-30). What a lesson in 
the growth of sin we have in this incident (cf. xiii. 2, 27 ; 
James i. 13-15). For light on the character of Judas 
compare John xii. 4-6 ; vi. 70-71 ; Matthew xxvi. 15, 25, 
48, 49; xxvii. 4; Acts i. 15-20. How kindly Jesus 
dealt with Judas (warned him, cf. vi. 70-71 ; xiii. 10, 
18, 26-29; Luke xxii. 48 — Jesus spoke five times of Judas 
in the night of betrayal, yet Judas persisted in his sin). 
Christ's tone of voice was so kindly that the disciples did 
not infer Judas' guilt from it. The place of Judas in 
prophecy is seen in Psalms xli., cix. God's foreknowl- 
edge is no excuse for the sinfulness of man, and is never 



2oo The Gospels 

used to the disadvantage of a soul. What a sad lesson 
we learn from this narrative ! A man may be so near to 
Christ, and yet lost ! 

2. The Last Discourse Itself (xiii. 31-xvi. 33). The 
purpose of this discourse is twofold : Consolation and in- 
struction — to comfort the disciples because of the de- 
parture of Christ, and to assure them of all needed help 
and strength for their future work in the person and work 
of the Holy Spirit. 

(a) TJie Announcement of ChrisVs DepaHure (xiii. 
31-38). The glorification of the Son (xiii. 31, 32 ; cf. xii. 
27-30 ; xvii. 1, 4). Christ's deepest humiliation He de- 
clares to be His greatest glorification — the cross. Peter's 
question and boast ought to teach us a lesson of self- 
knowledge of humility (xiii. 33-38 ; cf. 1 Corinthians 
X. 11-13). 

(6) The Assurance of Comfort (xiv. 1-31), Here is the 
antidote for all kinds of trouble, the solution of all prob- 
lems : Faith in God — that answers all questions regard- 
ing creation and providence. Faith in Christ — that 
answers all questions regarding sin and salvation. Faith 
in heaven — that answers all questions regarding death 
and the hereafter. Faith in the Holy Ghost, the Com- 
forter — answers all questions regarding present spiritual 
needs. Believe in God, believe in Christ, believe in the 
Holy Ghost, believe in heaven, and all will be well. 

(1) Christ is the way to and the revealer of the Father 
(xiv. 1-11). To miss Christ as the way is to be lost ; to 
miss Him as the truth is to be in fatal error ; to miss Him 
as the life is to be dead in sins. 

Christ's revelation to the world of God as Father : only 
once did He address God otherwise (''My God, why hast 
thou forsaken me?") but then, speedily, He exclaimed, 
*' Father, into thy hands I commend my spirit " (cf. Luke 
xi. 13). 



John 20 1 

(2) Christ and the disciples — The Promise of power 
and fellowship (xiv. 14-24). The "greater works "must 
refer to spiritual as contrasted with physical works, for 
the disciples did no greater miracles than Christ did. To 
save a soul from death is greater than to raise a body 
from the dead. Again, Christ's disciples were few (Acts 
i. 15 — 120 after three and a half years' ministry) compared 
with the results of one sermon on the day of Pentecost 
(Acts ii. 41—3,000 souls). 

In this section we also find mention of the secret of 
prevailing prayer and perpetual communion. 

(3) Parting legacy of peace, joy, and victory (xiv. 
25-31). Christ has left His Church peace (cf. xx. 21-23 ; 
Ephesiaus ii. 14 ; Colossians i. 20 ; Romans v. 1 ; Philip- 
pians iv. 7) ; joy (cf. xiii. 17 ; xv. 11) ; victory, for we are 
more than conquerors through Him (cf. Bphesians vi. 
10-20). 

(c) The Vine and the Branches (xv. 1-11). Three things 
are prominent here : the Vine, the branches, the fruit. 

(1) The Vine — Christ. Christ as the "true vine" is 
contrasted with Israel, the false vine (Isaiah v. 2, 7). 
Compare Christ as the " true light " (i. 9), " true bread " 
(vi. 32), "true witness " (Revelation iii. 14). Christ is 
the source of the believer's life. 

(2) The branches — believers. Note the reciprocal re- 
lationship indicated : the vine is dependent for fruit- 
bearing upon the branches ; the branches are dependent 
upon the vine for their life and strength. Here is the 
union of Christ and His people. This inter-relationship 
is beautifully set forth in the letter to the Colossians 
which deals with Christ as the head of the body — the 
Church, and the epistle to the Ephesians which deals 
with the Church as the body of which Christ is the head. 
"Branch" here means a cutting or slip ; so grafted in 
Christ by grace (Romans xi. 16-24). Note the various 



202 The Gospels 

kiuds of branches and the degrees of fruit : no fruit ; 
some fruit ; more fruit ; much fruit ; abundant fruit. 
Note also the process of purging and pruning referred to 
(XV. 2 ; of. 1 Corinthians xi. 27-34 ; v. 5 j Hebrews xii. 
7-13). 

(3) The fruit. Successful prayer (xv. 7), divine teach- 
ing (ver. 8), love (ver. 9), obedience (ver. 10), joy 
(ver. 11). "The fruit of the Spirit" (Galatiaus v. 
22, 23). Abiding in Christ is the great condition, ask- 
ing is the grand privilege, love and joy are the blessed 
results of such experience. 

(d) The Union of Believers One with Another (xv. 
12-16). The union of Christ with believers naturally 
leads to consideration of their relation one to another. 
This unity we are to understand as being unity of life, 
purpose, and motive, just as Christ and the Father are one. 

(e) The Hatred of the World Towards Christ and Sis 
Disciples (xv. 18-25). Does the world still hate Christ ? 
Why is the Church not suffering the hatred of the world ? 
Has the world or the Church chauged *? (1 John iii. 
13-14). Friendship with Christ is compensation for the 
enmity of the world (James iv. 4). If Christians were 
true to their Lord, bold in confessing their faith in Him, 
courageous in rebuking the iniquity of wrong-doers, then 
we would find that the world had not changed in its 
hatred towards Christ and His people. 

(/) The Coming and Mission of the Holy Spirit (xv. 
26-xvi. 15 ; cf. xiv. 25, 26). 

(1) The Spirit is a person. Note the prominence of 
the personal pronoun " he " which occurs ten times in 
verses 13-15. Note also the personal characteristics and 
offices : He declares, guides, teaches, and convinces. 
The Spirit takes the place of Jesus Christ ; ouly a person 
can take the place of a person — the Spirit is another 
Comforter. 



John 203 

(2) The work of the Spirit with reference to Christ 
(xiv. 26 ; XV. 26 ; xvi. 13-15). The Holy Spirit bears 
witness to Christ ; He glorifies Christ ; He does not speak 
of Himself. May this not be the reason why the worship 
of the Spirit is a somewhat concealed truth : He points 
to Christ? Spirit-filled men will exalt Christ. Were 
the Holy Spirit to draw attention to Himself He would 
not be fulfilling His office work, which is to draw the 
attention of men to Christ and His finished work. 

(3) The work of the Spirit with reference to the be* 
liever (xiv. 26 ; xv. 26 ; xvi. 13-15). The Holy Spirit 
reveals Christ to the believer. Without the Spirit's reve- 
lation no man could see Christ as Saviour (xvi. 7-10 ; 
1 Corinthians xii. 3). He guides the believer unto all 
truth, teaching him not only the meaning of Christ's 
redemptive work of the past and refreshing his memory 
with reference thereto, but also revealing to him ** things 
to come." 

(4) The work of the Holy Spirit with reference to the 
world (xvi. 8-11). The Holy Spirit convicts the world 
of three great facts : of sin, righteousness, and judgment. 
Of sin as pertaining to man ; of righteousness as pertain- 
ing to Christ ; of judgment as pertaining to the devil. 
Of sin : the sin in which all other sins are embraced — 
unbelief in Christ ; of righteousness : the righteousness 
in which all other righteousness is manifested and ful- 
filled — the righteousness of Jesus Christ; of judgment: 
the judgment in which all other judgments are decided 
and grounded — the judgment of the devil. The Spirit 
convicts man of sin, shows him how to get a righteous- 
ness to cover it, and how to get victory over the enemy 
of his soul. 

(g) Sorrow Turned Into Joy (xvi. 16-24). How full is 
this section of comforting truths ! The absence of Jesus 
is sorrow, but His presence brings fullness of joy. The 



204 '^^^ Gospels 

disciples would see Him again. This promise was ful- 
filled wheu they saw Him after His resurrection, but per- 
haps the larger and more blessed fulfillment of the 
promise remains for the future day wheu, seeing Him, 
they shall be like Him. 

(h) The Summing Up of the Discourse (xvi. 25-33). 
Here we have the promise of clearer revelation, and 
assured answer to prayer ; a declaration of the divine 
origin and mission of the Christ — a clear declaration of 
deity ; triumph amid it all. 

3. The Intercessory or High-Priestly Prayer of Our 
Lord (xvii. 1-26). This is a great prayer after a great 
sermon. It is the only complete prayer of our Lord on 
record. What a liturgy we would have had there beeu 
preserved for us the prayers of Jesus ! We have but 
fragments of His prayers preserved for us in the gospel 
records. This is the prayer of a strong man facing death 
and praying for those who have been with Him in His 
ministry throughout the brief years. 

This prayer naturally falls into three sections : the 
prayer of Christ for Himself (xvii. 1-5) •, the prayer of 
Christ for His disciples (vers. 6-19) ; the prayer of Christ 
for the Church of the future (vers. 20-26). 

(a) The Prayer of Christ for Himself (xvii. 1-5). Un- 
der this section we have the request of Christ for personal 
glorification that He may glorify the Father (xvii. 1) ; 
endure the cross, ''the hour" (xvii. 1); bless humanity 
by the bestowal of eternal life (xvii. 2) ; finish the work 
appointed by the Father (xvii. 4). 

(h) The Prayer for the Apostles (xvii. 6-19). Under 
this section we have Christ describing His relation to 
them and their attitude towards Him, and the message 
the Father had given Him (xvii. 6) ; praying for their 
unity with the Father, the Son, and each other (xvii. 11) j 
praying that the Father would keep them, while they re« 



John 203" 

mained in the world, from the power of the evil one 
(xvii. 11, 15, 16) ; praying for their sanctification — that 
they might be consecrated to the work of the ministry as 
He had been (xvii. 17-19). 

(c) The Prayer for the Church of the Future (xvii. 
20-26). Under this section we have Christ praying for 
its unity (xvii. 21-23) ; for its power in testimony before 
the world (vers. 21, 23) ; that the whole Church may be 
gathered ultimately with Him in eternal glory (vers. 
24-26). 

Doctrinal Teachings of the Seventeenth Chapter 
It would be of interest to note the doctrinal teachings 
of this chapter which may be summarized somewhat as 
follows : 

J. God. 

1. What He is. 

His nature — divine (ver. 1), omnipotent (ver. 2), omni- 
present (ver. 23), righteous (ver. 25). 

His name— Father (vers. 1, 5, 21, 24), only true God 
(ver. 3), Holy Father (ver. 11), righteous Father (ver. 25). 

2. What He does. 
With respect to Christ : 

Loved Him before the foundation of the world (ver. 24), 
sends Him to the world (vers. 3, 8, 18, 21, 23, 25), dwells 
in Him (ver. 23), gives Him all power (ver. 2), gives be- 
lievers to Him (vers. 3, 6, 8, etc^), glorifies Him (vers. 

22, 24). 

With respect to believers : 

Gives them to Christ (vers. 3, 6, 8, etc.), loves them as 
He loves Christ (vers. 23, 26), dwells in them (vers. 

23, 26), keeps them (vers. 11, 12, 15), sanctifies them 
(ver. 17), makes them one with Himself (vers. 7, 21), 
gives them eternal life by knowing Him (ver. 3), 



2o6 The Gospels 

II. Jesus Christ. 

1. What He is. 

His nature — divine — Son (ver. 1), omnipotent (ver. 2), 
omnipresent (ver. 23), equal with God (vers. 3, 10, 11, 
12, 21), preexistent (vers. 5, 24) ; human — with human 
body (ver. 1), a man (vers. 1, 4, 11, 12), dependent upon 
the Father (vers. 7, 8). 

His names — Jesus (ver. 1), Son (ver. 1), Christ (ver. 3). 

2. What He does. 
With respect to God : 

Glorifies God (vers. 1, 3), reveals God (vers. 6, 26), 
knows God intimately (ver, 25), delivers God's Word 
(vers. 8, 14), finishes the work God gave Him to do 
(ver. 4), speaks God's words (ver. 8). 

With respect to believers : 

They are His (ver. 10), gives eternal life to them 
(ver. 2), manifests God to them (vers. 6, 25, 26), prays 
for them (vers. 9, 20), dwells in them (vers. 21, 23), keeps 
them (ver. 12), intercedes for them (vers. 8, 9), sanctifies 
Himself as their example (ver. 19), longs for them in 
glory (ver. 24). 

III. The believer. 

1. His relationship to God. 

Belongs to God (vers. 6, 8, 9, 10, 24), indwelt by God 
(vers. 23, 26), kept by God (vers. 11, 12, 15), knows God 
(vers. 3, 25), receives His Word (ver. 8), keeps His word 
(ver. 6), loved by God (vera. 23, 26), God glorified in 
them (v. 10). 

2. His relationship to Christ. 

Given to Christ by God (vers. 2, 6, 8, etc.), is His 
(vers. 9, 10), knows Christ (ver. 3), recognizes the divine 
origin of Christ (ver. 8), recognizes the divine origin of 
His teaching (ver. 7), one with Christ (vers. 21, 22), 
shares in His glory (ver. 22), object of His prayer (vers. 



John 207 

9, 17), kept by His power (ver. 15), must follow His ex- 
ample in sanctification (ver. 19), has same errand as 
Christ (ver. 18), will be with Him in glory (ver. 24), one 
with Christ (vers. 21, 22). 

3. His relationship to the world. 

In, not of (vers. 11, 14, 15, 16), hated by (ver. 14), 
must preach to (vers. 20, 21), should be victorious over 
(ver. 15), should show unity before (vers. 21, 23), should 
lead it to Christ through testimony (ver. 23). 

4. His relationship to other believers. 

Love them with the same love as Christ (ver. 26), be 
one with them (vers. 11, 21, 22). 

IV. TJie world. 

Knows not the Father (ver. 25), hates Christ (ver. 14), 
hates believers (ver. 14), not included in Christ's inter- 
cessory prayer (ver. 9), Christ came to save it (ver. 18), 
believers sent to lead it to God (ver. 18), will be led to 
believe in Jesus Christ as the God sent Saviour by the 
disciples' testimony (vers. 20, 21), will believe when be- 
lievers are united (vers. 21, 23). 

V. Prayer. 

Posture (ver. 1) ; object — God's glory and the salvation 
of men ; nature — intercessory, unselfish, prophetic ; sub- 
jects — Christ (ver. 1), the apostles (ver. 9), disciples of 
all ages (ver. 20), not for the world (ver. 9). 

ri. TJie Word of God. 

Spoken by Christ (ver. 8), given to the disciples by 
Christ (vers. 8, 14), received by believers (ver. 8), be- 
lieved (ver. 8), kept (ver. 6), is truth (ver. 17), the means 
of sanctification (ver. 17), the means of salvation (ver. 20). 



ni 

The Climax and Triumph of Unbelief — 
The Crucifixion of Jesus Christ 

(xviii. 1-xix. ^2. Glorification through the Cross. 

The self -manifestation of Jesus Christ as 

the suffering Saviour.) 

1. The Arrest of Jesus (xviii. 1-12). 

THIS significant event occurred after prayer. 
Most of the great events of Jesus' life arc asso- 
ciated with special seasons of prayer (cf. Luke 
iii. 21 ; vi. 12 ; ix. 29 ; xxii. 44 ; xxiii. 34 ; Hebrews v. 7). 
What a contrast between Jesus and the disciples who 
slept instead of praying (Matthew xxvi. 36-46) and who 
consequently failed in their duty. For a full account of 
what took place in the garden compare Matthew xxvi. 
36-56 ; Mark xiv. 32-52 ; Luke xxii. 39-53. 

Jesus surrendered Himself up to death voluntarily 
(xviii. 4 ; cf. x. 17, 18) ; His hour had come. He could 
have delivered Himself from the hands of His enemies 
had He chosen to (cf. Matthew xxvi. 53, 54 ; Luke iv. 
29, 30 ; John vii. 44-46). What a wonderful personality 
and dignity Christ must have had, judging by His effect 
on the soldiers (xviii. 5, 6). 

How tenderly Christ protected His disciples. Do we 
ask why 1 The answer is twofold (x. 27-29 ; xvii. 12 ; 
and 1 Corinthians x. 13). 

Peter's impetuosity affords Christ the opportunity of 
teaching that His kingdom is not to be inaugurated by 
force (2 Corinthians x. 4). 

2. The Trial of Jesus (xviii. 13-xix. 16). For a com- 

208 



John 209 

plete account of the trial of Jesus compare the parallel 
accounts (Matthew xxvi. 57-xxvii. 28 ; Mark xiv. 53- 
XV. 19 ; Luke xxii. 64-xxiii. 25). 

(a) Jesus Before the High Friest (xviii. 13, 14, 19-24). 
Here are two trials : Religious (before Annas and Caia- 
phas), the charge being blasphemy, claiming to be the 

•Son of God (cf. Matthew xxvi. 63-66 ; Mark xiv. 61, 62 ; 
Luke xxii. 67-70) ; Political (before Herod and Pilate), the 
charge being insurrection, claiming to be the King of the 
Jews (Matthew xxvii. 11 ; Mark xv. 2 ; Luke xxiii. 1-3). 
Thus we learn who was crucified and why. 

(b) Jesus Before Filate (xviii. 28-xix. 18). The charge 
before Pilate was that of insurrection, rebellion, revolu- 
tion — the claim to be King of the Jews (xviii. 33, 37, 39 ; 
xix. 12, 14, 15). The study of Pilate as a typical char- 
acter is interesting and instructive. Some day the pic- 
ture will be reversed and it will be Pilate before Christ. 

Jesus and Barabbas — A wonderful lesson in the doctrine 
of substitution ! 

Peter's denial (xviii. 15-18, 25-27) will be considered 
in connection with chapter twenty-one. 

3. The Execution and Burial of Jesus (xix. 16-42). 
The death of Jesiis is a fulfillment of Scripture (xix. 24, 
28, 36, 37 ; cf. Psalm xxii. ; Isaiah liii. ; Zechariah 
xii. 10). 

(a) The Crucifixion (xix. 17-22). How different are 
the modern views from the Scriptural view of the death 
of Christ ! 

The Sokiptural Definition of the Death of 
Chkist 

The Scriptures set forth the death of Jesus Christ in a 
fourfold way : 

First. As a ransom (Matthew xx. 28 ; 1 Peter i. 18 ; 
1 Timothy ii. 6 ; Galatians iii. 13). The meaning of a 



210 The Gospels 

ransom is clearly set forth in Leviticus xxv. 47-49 : To 
deliver a thing or person by paying a price ; to buy back 
a person or thing by paying the price for which it is held 
in captivity. So sin is like a slave market in which 
sinners are " sold under sin " (Romans vii. 14) ; souls are 
under sentence of death (Ezekiel xviii. 4). Christ, by 
His death, buys sinners out of the market, thereby indi- 
cating complete deliverance from the service of sin. He 
looses the bonds, sets the prisoners free, by paying a 
price — that price being His own precious blood. 

To whom this ransom is paid is a debatable question : 
whether to Satan for his captives, or to eternal and neces- 
sary holiness, to the divine law, to the claims of God who 
is by His nature the holy lawgiver. The latter, referring 
to God and His holiness, is probably preferable. 

Christ redeemed us from the curse of a broken law by 
Himself being made a curse for us. His death was the 
ransom price paid for our deliverance. 

Second. As a propitiation (Eomans iii. 25 ; 1 John 
ii. 2 ; Hebrews ii. 17 E. V.). Christ is the propitiation 
for our sins ; He is set forth by God to be a propitiation 
through His blood. 

''Propitiation'' means mercy-seat, or covering. The 
mercy-seat covering the ark of the covenant was called a 
propitiation (Exodus xxv. 22 ; Hebrews ix. 5). It is 
that by which God covers, overlooks, and pardons the 
penitent and believing sinner because of Christ's death. 
Propitiation furnishes a ground on the basis of which 
God could set forth His righteousness, and yet pardon 
sinful men (Romans iii. 25, 26 ; Hebrews ix. 15). Christ 
Himself is the propitiatory sacrifice (1 John ii. 2). The 
death of Jesus Christ is set forth as the ground on which 
a righteous God can pardon a guilty and sinful race with- 
out in any way compromising His righteousness. 

Third. As a reconciliation (Romans v. 10 ; 2 Corin- 



John 111 

thians v. 18, 19 ; Ephesians ii. 16 ; Colossians i. 20). 
We are reconciled to God by the death of His Son, by 
His cross, and by the blood of His cross — that is the mes- 
sage of these Scriptures. 

Reconciliation has two sides ; active and passive. In 
the active sense we may look upon Christ's death as re- 
moving the enmity existing between God and man, 
and which had hitherto been a barrier to fellowship 
(see the above quoted texts). This state of existing en- 
mity is set forth in such Scriptures as Eomans viii. 7 — 
" Because the carnal mind is enmity against God. " Also 
Epbesiaus ii. 15 ; James iv. 4. In the passive sense of 
the word it may indicate the change of attitude on the 
part of man towards God, this change being wrought in 
the heart of man by a vision of the cross of Christ ; a 
change from enmity to friendship thus taking place 
(of. 2 Corinthians v. 20). It is probably wise to state 
the case thus : God is propitiated, and the sinner is recon- 
ciled (2 Corinthians v. 18-20). 

Fourth. As a substitution (Isaiah liii. 6 ; 1 Peter ii. 
24 ; iii. 18 ; 2 Corinthians v. 21). The story of the pass- 
over lamb (Exodus xii.), with 1 Corinthians v. 7, illus- 
trates the meaning of substitution as here used : one life 
given in the stead of another. ' ' The Lord hath laid on 
him the iniquity of us all," God made Christ, who knew 
no sin, to be sin for us. Christ Himself bore our sins in 
His own body on the tree — this is substitution. Christ 
died in our place, bore our sins, paid the penalty due our 
sins ; and all this, not by force, but willingly (John x. 
17, 18). The idea of substitution is well illustrated by 
the nature of the preposition used in connection with this 
phase of Christ's death : In Matthew xx. 28 Christ is said 
to give His life a ransom for all (cf. 1 Timothy ii. 6). 
That this preposition means "instead of" is clear from 
its use in Matthew ii. 22 — "Archelaus did reign in th« 



212 The Gospels 

room (or in tlie stead) of his father, Herod." Also in 
Luke xi. 11 — '* Will he for a fish give him a serpent?" 
(cf. Hebrews xii. 2, 16). Substitution, then, as used here 
means this : That something happened to Christ, and 
because it happened to Christ, it need not happen to us. 
Christ died for our sins ; we need not die for them if 
we accept His sacrifice. For further illustrations, see 
Genesis xxii. 13 — God providing a ram instead of Isaac ; 
also Barabbas freed and Christ bearing his cross and 
taking his place. 

Upon a life I did not live : 

Upon a death I did not die ; 
Upon another's death, another's life, 

I risk my soul eternally. 

Unscriptural Views of Christ's Death 
There are certain so-called modern views of the atone- 
ment which it may be well to examine briefly, if only to 
show how unscriptural they are. That the modern mind 
fails to see in the doctrine of the atonement what the 
orthodox faith has held for centuries to be the truth of 
God regarding this fundamental Christian doctrine, there 
is certainly no doubt. To some minds to-day the death 
of Jesus Christ was but the death of a martyr, counted in 
the same category as the death of John Huss or Savo- 
narola. Or perchance Christ's death was an exhibition to 
a sinful world of God's wondrous love. Or it may be 
that Christ, in His suffering of death, remains forever the 
sublime example of adherence to principles of righteous- 
ness and truth, even to the point of death. Or, again. 
Calvary may be an episode in God's government of the 
world. God, being holy, deemed it necessary to show to 
the world His hatred of sin, and so His wrath fell on 
Christ. The modern mind does not consider Christ's 



John 213 

death as in any sense vicarious, or substitutionary. In- 
deed, it fails to see the justice as well as the need or pos- 
sibility of one man, and He so innocent, suffering for the 
sins of the whole race — past, present, and future. Every 
man must bear the penalty of his own sin, so we are told ; 
from that there is no escape, unless, and it is fervently 
hoped and confidently expected, that God, whose won- 
drous love surpasses all human conception, should, as He 
doubtless will, overlook the eternal consequences of man's 
sin because of the great love wherewith He loves the race. 
The love of God is the hope of the race's redemption. 

What shall the Christian Church say to these things, 
and what shall be her reply 1 To the Word of God must 
the Church resort for her weapons in this warfare. If 
the so-called modern mind and its doctrinal views agree 
with the Scriptures, then the Christian Church may allow 
herself to be influenced by the spirit of the age. But if 
the modern mind and the Scriptures do not agree in their 
results, then the Church of Christ must part company 
with the modern mind. Here are some of the modern 
theories of the atonement : 

First. The accident theory. Briefly stated, this is the 
theory : The cross was something unforeseen in the life 
of Christ. Calvary was not in the plan of God for His 
Son. Christ's death was an accident, as unforeseen and 
unexpected as the death of any other martyr was unfore- 
seen and unexpected. 

To this we reply : Jesus was conscious all the time of 
His forthcoming death. He foretold it again and again. 
He was always conscious of the plots against His life. 
This truth is corroborated by the following Scriptures : 
Matthew xvi. 21 ; Mark ix. 30-32 ; Matthew xx. 17-19 ; 
Luke xviii. 31-34 ; Matthew xx. 28 ; xxvi. 2, 6, 24, 39-42 ; 
Luke xxii. 19, 20. Further, in John x. 17, 18 we have 
words which distinctly contradict this false theory : 



214 '^^^ Gospels 

" Therefore doth my Father love me, because I lay down 
my life, that I might take it again. No man taketh it 
from me, but I lay it down of myself. I have power to 
lay it down, and I have power to take it again. This 
commandment have I received of my Father." 

In addition to this we may make mention of the many, 
many references and prophecies of the Old Testament to 
the fact of Christ's death. Then there is Christ's own 
testimony to the fact of His death being predicted and 
foretold by the prophets (Luke xxiv. 26, 27, 44 ; cf. 
Isaiah liii. j Psalm xxii. 69). 

Second. The martyr theory, which is as follows: 
Christ's death was similar in kind to that of John Huss, 
or Polycarp, or any other noble man who has given up 
his life as a sacrifice for a principle and for truth. 

To this we reply : Then Christ should have so declared 
Himself. Paul should have said so. That word was 
used for other Christian deaths, why not for Christ's I 
Then there is no mystery about the atonement, and the 
wonder is that Paul should have said anything about the 
mystery. Further, if Christ died as a martyr He might, 
at least, have had the same comforting presence of God 
afforded other martyrs in the hour of their death. Why 
should He be God -forsaken in that crucial hour? Is it 
right that God should make the holiest man in all the 
ages the greatest sufferer, if that man were but a martyr ? 
When you recall the shrinking of G^thsemane, could you 
really — and we say it reverently — call Jesus as brave a 
man facing death as many another martyr has been? 
Why should Christ's soul be filled with anguish (Luke 
xxii. 39-46), while Paul the Apostle was exultant with 
joy (Philippians i. 23) ? Stephen died a martyr's death, 
but Paul never preached forgiveness through the death 
of Stephen. Such a view of Christ's death may beget 
martyrs, but it can never save sinners. 



John 215 

Third. The moral example theory. Christ's death has 
an influence upon mankind for moral improvement. The 
example of His suffering ought to soften human hearts, 
and help a man to reform, repent, and better his con- 
dition. So God grants pardon and forgiveness on simple 
repentance and reformation. In the same way a drunk- 
ard might call a man his saviour by whose influence he 
was induced to become sober and industrious. But did 
the sight of His suffering move the Jews to repentance 1 
Does it move men to-day ? Such a view of Christ's death 
does not deal with the question with which it is always 
connected, viz., the question of sin. 

Fourth. The governmental theory. This means that 
the benevolence of God requires that He should make an 
example of suffering in Christ in order to exhibit to man 
that sin is displeasing in His sight. God's government 
of the world necessitates that He show His wrath against 
sin. 

True, but we reply : Why do we need an incarnation 
for the manifestation of that purpose "? Why not make a 
guilty, and not an absolutely innocent and guileless man 
such an example of God's displeasure upon sin ? Were 
there not men enough in existence ? Why create a new 
being for such a purpose ? 

Fifth. The love of God theory. He died to show 
men how much God loved them. Men ever after would 
know the feeling of the heart of God towards them. 

True, the death of Christ did show the great love of 
God for fallen man. But men did not need such a sacri- 
fice to know that God loved them. They knew that be- 
fore Christ came. The Old Testament is full of the love 
of God. Eead Psalm ciii. The Scriptures which speak 
of God's love as being manifested in the gift of His Sou 
tell us also of another reason why He gave His Son : 
"That whosoever believeth in him should not perish, 



2i6 The Gospels 

but have everlasting life" (John iii. 16); "Herein is 
love, not that we loved God, but that he loved us, and 
sent his Son to be the propitiation for our sins ' ' (1 John 
iv. 10). 

We believe that Christ's cross reveals the love of God, 
and that throughout all these ages men have been bowed 
in penitence as they have caught a vision of the One who 
hung thereon. But if you were to question the multitudes 
that have believed in God because of the cross, you would 
find that what moved them to repentance was not merely, 
if at all, certainly not primarily, that the cross revealed 
the love of God in a supreme way, but the fact that there 
at the cross God had dealt with the great and awful fact 
of sin, that the cross had forever removed it. 

The title on the cross suggests to us that " even in 
suffering Christ appears as a King." 

(b) The Witnesses to the Crucifixion (xix. 23-37). 
Among those who witnessed the crucifixion were the 
enemies of Christ, such as the scribes and Pharisees, 
priests, Jews, and the Eoman soldiers who were used of 
God to fulfill the prophetic Scriptures (Psalm xxii. 18). 

Some friends of Jesus were also eye-witnesses of His 
death. There were the three Marys, Salome, and the 
Apostle John. 

The last words of Jesus from the cross (xix. 28-30). 
It is of interest to meditate on the "Seven words from 
the cross " : 

'■'■ Father, forgive them ; for they know not what they 
do " (Luke xxiii. 34). 

" Verily I say unto thee. To-day thou shalt be with me 
in paradise ' ' (Luke xxiii. 43). 

"Woman, behold thy son! . . . Behold thy 
mother!" (John xix. 26, 27). 

"My God, my God, why hast thou forsaken me?" 
(Matthew xxvii. 46 ; Mark xv. 34). 



John 2 1 7 

<'I thirst " (John xix. 28). 

'' It is finished " (John xix. 30). 

"Father, into thy hands I commend my spirit" 
(Luke xxiii. 46). 

(c) The burial (xix. 38-42). The burial of Christ is 
one of the evidences of His death and a fulfillment of 
Isaiah liii. 9, with which should be compared Matthew 
xii. 38-41. Paul in 1 Corinthians xv. 4 considers the 
burial of Christ as a constituent fact in gospel truth. 

In connection with the burial of Christ we have the 
open and bold confession of Jesus by the hitherto secret 
disciples, Joseph of Arimathsea, and JSTicodemus (cf. iii. 
1, 2 ; ix. 22 ; xii. 42) — an illustration of how the grace 
of God can enable a man to triumph over natural timidity 
(Isaiah xxxv. 4 ; John xviii. 15-18 ; Acts iv. 13). 



IV 

The Climax and Triumph of Faith — The 
Resurrection 

(xx. 1-st) 

THE divisions of this section are five : 
1. Peter and John at the tomb (xx. 1-10). 
2. Mary Magdalene at the tomb (xx. 11-18). 

3. First appearance of Jesus to the disciples [Thomas 
absent] (xx. 19-23). 

4. Second appearance of Jesus to the disciples 
[Thomas present] (xx. 24-29). 

5. Conclusion of the Gospel proper (xx. 30, 31). 

There are so many intricate matters touching the resur- 
rection of Christ as narrated in the four gospel records 
that need careful consideration that it seems to us that a 
general survey of the entire doctrine of the resurrection 
of Jesus Christ would not only explain the matters treated 
of in the Gospels in connection with this great Easter 
fact, but also throw much light on the entire New Testa- 
ment teaching on the subject. For this reason, there- 
fore, we herewith present a somewhat full treatment of 
the resurrection of Jesus Christ. 

The Resurrection of Jesus Christ* 
I. Its Important Place in the Christian Religion : 
1. It Holds a Unique Place in Christianity. Chris- 
tianity is the only religion that bases its claim to accept- 
ance upon the resurrection of its founder. For any other 
religion to base its claim on such a doctrine would be to 
court failure. Test all other religions by this claim and see. 
> See " The Great Doctrines of the Bible," by the Author. 
218 



John 219 

2. It is Fundamental to Christianity. In that wonder- 
ful chapter on the resurrection (1 Corinthians xv.) Paul 
makes Christianity answer with its life for the literal 
truth of the resurrection of Jesus Christ. That the body 
of the founder of the Christian religion did not lie in the 
grave after the third day is fundamental to the existence 
of the religion of Christ: ''And if Christ be not risen, 
then is our preaching vain, and your faith is also vain " 
(ver. 14). "If Christ be not raised . . . ye are yet 
in your sins" (ver. 17). ''Then they also which are 
fallen asleep in Christ are perished " (ver. 18). Remove 
the resurrection from Paul's Gospel, and his message is 
gone. The resurrection of Jesus Christ is not an append- 
age to Paul's Gospel ; it is a constitutive part of it. 

The importance of this doctrine is very evident from 
the prominent part it played in the preaching of the 
apostles : Peter — Acts ii. 24, 32 ; iii. 15 ; iv. 10 ; v. 30 ; 
X. 40; 1 Peter i. 21, 23. Paul— Acts xiii. 30, 34; 
xvii. 31 ; 1 Corinthians xv.; Philippians iii. 21. 

Our Lord's honor was, in a sense, staked upon the fact 
of His resurrection. So important did He regard it that 
He remained forty days upon the earth after His resur- 
rection, giving many infallible proofs of the great fact. 
He appealed to it again and again as evidence of the 
truth of His claims : Matthew xii. 39, 40 ; John ii. 
20-22. 

Nor must we ignore the prominent place the resurrec- 
tion of Jesus Christ occupies in the Scriptures. More 
than one hundred times is it spoken of in the New Testa- 
ment alone. 

II. The Nature of the Resurrection of Jesus Christ. 

1. Jesus Christ Actually Died. Some who disbelieve 
in the resurrection of Christ assert that Jesus merely 
swooned, and that pitying hands took Him down from 



220 The Gospels 

the cross, thinking that He had died. The cool air of 
the tomb in which He was placed revived Him, so that 
He came forth from the tomb as though He had really 
risen from the dead. The disciples believed that He had 
really died and risen again. 

This theory is false for the following reasons : 

Jesus Christ appeared to the disciples after the third 
day, not as a weak, suffering, half-dead man, but as a 
conquering, triumphant victor over death and the grave. 
He never could have made the impression upon the dis- 
ciples that He did, if He had presented the picture of a 
sick, half- dead man. 

From John xix. 33-37 we learn that when the soldiers 
pierced the side of Christ, there came forth blood and 
water. Physiologists and physicists agree that such a 
condition of the vital organs, including the heart itself, 
precludes the idea of a mere swoon, and proves conclu- 
sively that death had taken place. 

Joseph of Arimathsea asked permission to bury the 
body of Jesus because he knew that Jesus had been pro- 
nounced dead (Matthew xxvii. 57, 58). 

When the news was brought to Pilate that Christ had 
died, it is said that *' Pilate marvelled if he were already 
dead : and calling unto him the centurion, he asked him 
whether he had been any while dead. And when he 
knew it of the centurion, he gave the body to Joseph " 
(Mark xv. 44, 45). 

The women brought spices to anoint a dead body, not 
a half-dead Christ (Mark xvi. 1). 

The soldiers pronounced Him dead : '' But when they 
came to Jesus, and saw that he was dead already, they 
brake not his legs" (John xix. 33). 

Jesus Christ Himself, He who is the Truth, testifies to 
the fact that He had really died : Eevelation i. 18 — "I 
am he that liveth, and was dead." 



John 221 

2. The Fact That Christ's Body Was Actually Raised 
from the Dead. The resurrection of Christ is not a spir- 
itual resurrection, nor were His appearances to the dis- 
ciples spiritual manifestations. He appeared to His dis- 
ciples in a bodily form. The body that was laid in 
Joseph's tomb came forth on that first Easter morn 
twenty centuries ago. 

Some maintain that it is not vital to belief in the resur- 
rection of Christ that we insist on a literal resurrection 
of the body of Jesus ; all that we need to insist on is that 
Christ was ever afterwards known to be the victor over 
death, and that He had the power of an endless life. Ac- 
cording to this theory, belief in Christ's resurrection 
means nothing more than belief in the survival of the 
soul of Jesus — that somehow or other Jesus was alive, 
and lived with God, while His body yet saw corruption 
in the grave. 

We reply : This cannot be, for all the facts in the gos- 
pel narratives contradict such a theory. Let us examine 
these narratives. 

(a) We are confronted by the fact of an empty tomb 
(Matthew xxviii. 6 ; Mark xvi. 6 ; Luke xxiv. 3, 12 ; John 
XX. 1, 2). The fact that the tomb was empty is testified 
to by competent witnesses — both friends and enemies : by 
the women, the disciples, the angels, and the Eomau 
guards. How shall we account for the absence of the 
body of Jesus from the tomb? That it had not been 
stolen by outside parties is evident from the testimony of 
the soldiers who were bribed to tell that story (Matthew 
xxviii. 11-15). Such a guard never would have allowed 
such a thing to take place. Their lives would have been 
thereby jeopardized. And if they were asleep (ver. 13), 
how could they know what took place? Their testimony 
under such circumstances would be useless. 

The condition in which the linen cloths were found 



222 The Gospels 

lying by those who entered the tomb precludes the possi- 
bility of the body being stolen. 

Then again, we have the testimony of angels to the fact 
that Jesus had really risen as foretold (Matthew xxviii. 6 ; 
Mark xvi. 6). The testimony of angels is surely trust- 
worthy (Hebrews ii. 2). 

(&) There are other resurrections mentioned in the 
gospel records which were undoubtedly bodily resurrec- 
tions (Matthew ix. 18-26 ; Luke vii. 11-18 ; John xi. 
1-44). These incidents throw light upon the resurrection 
of Jesus. Why did the ofBicers say that they were afraid 
'' that his disciples should come by night and steal him 
away " if they did not refer to the body of Jesus ? They 
surely could not steal His soul. 

(c) Those who saw Him after the resurrection recog- 
nized Him as having the same body that He had before, 
even to the wound prints (John xx. 27 ; Luke xxiv. 37-39). 

(d) There can be no doubt of the fact that the Apostle 
Paul believed in the bodily resurrection of Christ. The 
apostle did not spend his time trying to present convinc- 
ing arguments for a spiritual resurrection. (See 1 Cor- 
inthians XV. ; Eomans viii. 11). 

(e) It is clear also from Christ's own testimony before 
and after the resurrection (Matthew xvii. 23 ; Luke 
xxiv. 39 ; Eevelation i. 18). No other construction can 
legitimately be put upon these words than that Christ 
here refers to the resurrection of His body. 

(/) The apostolic testimony corroborates this fact 
(Acts ii. 24-32; 1 Peter i. 3, 21 ; iii. 21). Peter was at 
the tomb ; he it was who stepped inside and saw the linen 
cloths lying. His testimony ought to be beyond question 
as to the fact at issue. 

(g) The record of the appearances of Christ prove a 
literal, physical resurrection (Matthew xxviii. 9, 10; 
John XX. 14-18 ; cf. Mark xvi. 9 ; Luke xxiv. 13-32 j 



John 223 

John xxi., etc.). All these appearances bear witness to 
the fact that it was not an incorporeal spirit or phantom, 
but a real, bodily Christ that they saw. He could be 
seen, touched, handled ; He was recognizable ; He ate 
and drank in their presence. 

(Ji) Lastly, many passages in the Scriptures would be 
unintelligible except on the ground of a bodily resurrec- 
tion of Jesus Christ from the grave (Eomans viii. 11, 23 ; 
Ephesians i. 19, 20 ; Philippians iii. 20, 21 ; 1 Thessalo- 
nians iv. 13-17). 

III. The Credibility of the Resurrection of Christ. 
Credibility refers to the acceptance of a fact in a man- 
ner that deserves belief ; it is belief based upon good au- 
thority, reliable facts, and competent witnesses. Cre- 
dulity is belief in a thing without respect to the strength 
or weakness, reliability or unreliability of the authority, 
facts or witnesses ; it is a believing too readily, and with 
no reason for the faith or hope. The resurrection of 
Christ is a fact proven by competent evidence, and de- 
serving of intelligent acceptance and belief. It is a doc- 
trine buttressed by '' many infallible proofs." 

The lines of proof for the credibility of Christ's resur- 
rection which may be followed in harmony with our pur- 
pose are as follows : 

1. The Argument from Cause and Effect. Certain things, 
conditions, institutions exist in our midst to-day; they 
are effects of causes, or a cause ; what is that cause ? 
Among these we may mention — 

(a) The Empty Tomb. That was an effect ; what was 
its cause? How did that grave become empty? (See 
under II, 2, a). The fact of an empty tomb must be ac- 
counted for. How do we account for it? Eenan, the 
French skeptic, wittingly said, and yet how truly : " You 
Christians live on the fragrance of an empty vase. " 



224 ^^^ Gospels 

(6) The Lord's Day. The Lord's Day is not the original 
Sabbath. Who dared change it ? For what reason, and 
on what ground was it changed ? Ponder the tenacity 
with which the Jews held on to their Sabbath given in 
Eden, and buttressed amid the thunders of Sinai. Eecall 
how Jews would sooner die than fight on the Sabbath 
day (cf. Titus' invasion of Jerusalem on the Sabbath). 
The Jews never celebrated the birthdays of great men ; 
they celebrated events, like the Passover. Yet in the 
New Testament times we find Jews changing their time- 
honored seventh day to the first day of the week, and, 
contrary to all precedent, calling that day after a man — 
the Lord's Day. Here is an effect, a tremendous effect ; 
what was its cause 1 We cannot have an effect without a 
cause. The resurrection of our Lord was the cause for 
this great change in the day of worship. 
ti (c) The Christian Church. We know what a grand 
and noble institution the Christian Church is. What 
would this world be without it? Its hymns, worship, 
philanthropy, ministrations of mercy are all known to us. 
Where did this institution come from ? It is an effect, a 
glorious effect ; what is its cause ? When the risen Christ 
appeared unto the discouraged disciples and revived their 
faith and hope, they went forth, under the all-conqueriug 
faith in a risen and ascended Lord, and preached the 
story of His life, death, resurrection, ascension, and com- 
ing again. Men believed these teachings ; gathered them- 
selves together to study the Scriptures, to pray, to worship 
Christ, and to extend His kingdom among men. This is 
how the Church came into existence. Its cause was the 
resurrection of Christ. 

(d) The New Testament. If Jesus Christ had remained 
buried in the grave, the story of His life and death would 
have remained buried with Him. The New Testament 
is an effect of Christ's resurrection. It was the resurrec- 



John 225 

tion that put heart into the disciples to go forth and tell 
its story. Skeptics would have us believe that the resur- 
rection of Christ was an afterthought of the disciples to 
give the story of Christ's life a thrilling climax, a decora- 
tive incident which satisfies the dramatic feeling in man, 
a brilliant picture at the end of an heroic life. We re- 
ply : There would have been no beautiful story to put a 
climax to if there had been no resurrection of the Christ 
of the story. The resurrection does not grow out of the 
beautiful story of His life, but the beautiful story of 
Christ's life grew out of the fact of the resurrection. The 
New Testament is the book of the resurrection. 



The Epilogue 

{xxi. 1-25) 

THE incidents narrated in this chapter show us in 
a most graphic way the manner in which faith 
in Jesus Christ as the Word of God, and the 
Saviour and Eedeemer of the world, was triumphantly 
and permanently established in the minds and hearts of 
the disciples. 

The death of Christ had been a rude shock to the faith 
of the disciples. They trusted and hoped that Jesus was 
" He who should redeem Israel " (Luke xxi v. 21). Their 
hopes, however, seem absolutely at an end when the body 
of Christ was placed in the tomb and the great stone rolled 
across its mouth. The disciples felt, possibly, they had 
made a colossal mistake in leaving their boats to follow 
the Nazarene. It was probably just as well for them now 
to return to the business they had left. And so Jesus 
finds them back again at their boats and nets, fishing. 

By a miraculous sign (the draught of fishes, vers. 1-8), 
Jesus introduces 'Himself to the disciples, and is recog- 
nized by John (ver. 7). 

After sthe disciples have come to the shore and their 
hunger has been appeased by Jesus (vers. 9-14), Peter, 
who probably because of his denial (Mark xiv. 66-72) 
had need of a special reinstatement into the official ranks 
of the apostles, not only for his own sake (Mark xvi. 7 ; 
1 Corinthians xv. 5), but also that the other apostles might 
recognize that he had been fully reinstated (cf. Mark 
xiv. 27-31 with John xxi. 15— "More than these?"), is 
specially dealt with by our Lord, being fully forgiven, re- 

226 



John 227 

instated and recommissioned (vers. 15-19) in the presence 
of the apostles. 

The future career of the Apostle John receives some at- 
tention on account of Peter's question (vers. 20-23). 

In a final word the gospel record is attested (vers. 24,25) 
and thus ends the ''Gospel of witness" according to 
John. 



Part II 



The Acts of the Apostles 



Synopsis of the Acts of the Apostles 

Introductory (Chap. i.). 

1. The address and purpose of the book (i. 1—3). 

2. The ascension and parting instructions of our Lord 

(i. 4-1 1). 

3. The choice of the twelfth apostle — Matthias (i. 12-26). 

I. The Birthday of the Church (Chap. ii. 1-47). 

1. The waiting company of believers baptized with the 

Holy Ghost (ii. 1-13). 

2. Peter's sermon (ii. 14-40). 

3. The first Christian assembly and community (ii. 41-47). 
(a) Spirit-filled apostles accepted as spiritual guides. 

(^b) Divine ordinances cheerfully accepted — Baptism and 
communion, 

(c) Victorious joy, praise, etc. 

(d) Community of goods. 

II. The Growth and Extension of the Church 

Among the Jews in Palestine — The Acts of 
Peter (Chaps, iii.-xii.). 

I. The Jewish-Christian Church in Jerusalem (iii. i-vii. 60). 
(a) The Church in conflict with external opposition 

(iii. i-iv. 31). 
(<5) The Church in internal conflict (iv. 32-v. Ii). 
(f) The divine endorsement of the apostles as authorita- 
tive teachers (v. 12-42). 

(i) By giving them supernatural power (v. 

12-16). 
(2) By miraculously delivering the apostles from 
the hands of their enemies (v. 17-42). 
(^) The Church organizing (vi. 1-7). 

(e) The Church sealing its testimony in blood (vi. 8- 

vii. 60). 

231 



232 Synopsis of the Acts of the Apostles 

2. The Church extending its borders into Judea and Sa- 
maria (viii. i-xi. 18). 

(a) The scattering of the Church throughout Judea and 
Samaria (viii, 1-4). 

(3^ The diffusion of the Gospel in Samaria by the 
preaching of Philip, Peter, and John (viii. 5-39). 

(r) The Church's greatest enemy, Saul of Tarsus, cap- 
tured and converted (ix. 1-3 1). 

(^) The activities of Peter at Lydda, Joppa, Caesarea 
(ix. 31-xi. 18). 

(e) New Gentile headquarters for the Church — Antioch 

(xi. 19-30). 
(/) The scattering of the Church at Jerusalem (xii. 
1-23). 

III. The Growth and Extension of the Church 
Among the Gentiles — " To the Uttermost Parts 
OF the Earth " (xiii. i-xxviii. 31) — The Acts of 
Paul. 

1 . The missionaries chosen and set apart by the Holy Ghost 

and the Church (xiii. 1-3 ; cf. xii. 24, 25). 

2. The first missionary journey of Paul (xiii. 5-xiv. 28). 

3. The great convention at Jerusalem (xv. 1-33). 

4. The second missionary journey — To Asia and Europe 

(xv. 36-xviii. 22). 

5. The third missionary journey (xviii. 23-xxi. 17). 

6. The captivities of Paul (xxi. 27-xxviii. 31). 
(tf) In Jerusalem (xxi. 27-xxiii. 35). 

(1^) In Caesarea (xxiv. i-xxvi. 32). 

(f) En route to and in Rome (xxvii. i-xxviii. 31). 



Introduction 

THE Title of the Book. Many titles have been 
applied to this book, each being determined by 
the specific subject chosen as representing the 
main theme of the book. 

^^ The Gospel of the Holy Ghost," probably because it 
describes so vividly the activities of the Holy Ghost 
through the apostles, as well as recording the advent of 
the Holy Spirit. Indeed, so closely related is the Holy 
Spirit to this book that some Bible scholars divide the 
Acts into three main parts, each part being indicated 
and marked by a notable outpouring of the Holy Spirit : 
(1) ii. 1-4 connected with the witness in Jerusalem 
(ii. 5-vii. 60) ; (2) viii. 17, with the witness in Judea and 
Samaria (chaps, viii.-ix.) ; (3) x. 44, 48, with the witness 
in the uttermost parts of the earth (chaps, x.-xxviii.). 

" The Book of the Diffusion of the Gospel ^^ (i. 8). In 
Matthew, Mark, Luke, and John the Gospel is practically 
restricted to the Jews in Palestine. But how it did spread 
in the Acts ! From a single upper room to temples, dwell- 
ings, streets, plains, markets ; to palace, to hostelry, to 
prison and to camp ; in chariot or on shipboard ; to cities, 
towns, and isles ; amongst Jew and Gentile, prcetors, cap- 
tains, soldiers, eunuchs, captives, slaves, marines, women 
and children; from Jerusalem, Athens, and to Eome; 
in Jerusalem (chaps. iii.-vii.), in Judea and Samaria 
(chaps, ix.-xii.), to", the uttermost parts of the world 
(chaps, xiii.-xxviii.). 

** The Booh of Origins,''^ evidently so called because it 
233 



234 The Acts of the Apostles 

sets forth the first Christian Church, apostolic miracle 
and sermon, Chm-ch organization, Christian martyr, Gen- 
tile convert, and European Church. So Genesis is "the 
book of origins " of the Old Testament. 

The title given to it in the King James Version is 
" The Acts of the Apostles,^'' or, more properly speaking, 
*' The Practice of Apostles,^^ for, as we shall see later, but 
few of the apostles are dealt with in the book, and even, 
the life and practice of these but sparingly. 

The Author of the Book. Luke, the beloved physi- 
cian, who is also the author of the third Gospel (cf. Luke 
i. 1-3 with Acts i. 1). Luke was an eye-witness to many 
of the things narrated in the book (cf. personal pronoun 
"we," xvi. 11 ; xx. 6, etc.). He was the companion and 
scribe of Paul (Acts xvi. 10 ; Colossians iv. 14 ; Philemon 
24; 2 Timothy iv. 11). 

The Time Covered in the Book. The Acts covers 
a space of thirty years, 30-61 a. d., from the ascension 
of Christ (i, 11) to the imprisonment of Paul at Eome 
(xxviii. 30). 

The Theme of the Book. In a strikingly graphic 
way the Church of Christ is described with respect to its 
founding, guidance, and extension in Israel and among 
the Gentiles, from Jerusalem even unto Eome. The or- 
ganization, environment, development, belief, teaching, 
and practice of the Church, as well as God's dealings 
with it, is the record preserved for us in this book. 

The Object of the Book. It is a personal letter to 
Theophilus, a noble and influential Greek, informing him 
of the events transpiring in the life of the early Church 
from the ascension of Christ to the imprisonment of Paul 
at Eome. (See Luke i.-xxiv., from Christ's birth to 
His ascension. Acts resuming where LuJce leaves off.) 

The book is not to be considered a complete life of all 
the apostles, not even of Paul and Peter, the two chief 



Introduction 235* 



characters. Strictly speaking, the title of the book is 
** Practice of Apostles," the word ''the" being omitted. 
It is not a complete life of the apostles any more than the 
Gospels are a complete life of Christ (John xx. 30, 31). 
For example, nothing is said of the introduction of Chris- 
tianity into Eome, nor of the death of Peter or of Paul. 
The record drops Peter after the twelfth chapter, with 
the exception of a brief mention in chapter fifteen. Nor 
do we have a complete account of Paul's life, as reference 
to 2 Corinthians xi. 23-33 will show. The awful catalogue 
of sufferings mentioned in this chapter is practically 
not even alluded to in the Acts. There is not one men- 
tion of the five scourgiugs, and only one of the three 
beatings. No allusion at all is made to the three ship- 
wrecks, nor to the day and night the apostle spent in the 
deep. 

This wonderful book is a divinely inspired Church His- 
tory — it sets forth the origin, growth, guidance, and 
spread of the Christian Church through the instrumen- 
tality chiefly of Peter and Paul. In Matthew xvi. 16-18 
our Saviour referred to the Church in prediction and in 
promise. He said, *'Iwill build my Church." In the 
Acts Christ is seen, by the Holy Spirit working through 
the apostles, fulfilling the promise regarding His Church. 
The Acts of the Apostles is the gospel of the Church, the 
acts and doings of Jesus through the Church, the move- 
ments of Christ in history through His Church. In- 
deed the whole idea of the book is the continuity of 
Christ's work. Compare ** of all that Jesus began both to 
do and teach." Christ continues His work from heaven 
(cf. Acts ix. 1-9), In the Acts the disciples put into 
practice the lessons taught them in the Gospels. 

The Acts shows further the intimate relationship ex- 
isting between the Church of Christ and the Holy Ghost 
— they walked in fellowship together (ix. 31). In the 



236 The Acts of the Apostles 

Old Testament the Holy Spirit was upon believers; in 
the Acts He dwells in them. 

Finally, but by no means least in importance, this 
book proclaims the true method and nature of successful 
preaching, the secret of power in all Christian service, 
and the divine procedure in the establishing of Christian 
churches : — " The Lord added to the Church." 

The Relation of the Acts to the Gospels. The Acts 
of the Apostles is a grand commentary on the Gospels. 
Many things which, in the Gospels, are wrapped 
up in dark sayings, receive illumination in the ex- 
periences of the apostles and the early Church. In the 
Acts we learn much of the meaning of our Saviour's 
teaching from the character and life of the early Chris- 
tians, from the providential dealings of God with His 
people, and the direct enlightenment of the divine and 
promised Spirit. What is presented in the Gospels as 
prophecy, indication, type, and parable, is, in the Acts, 
converted into fulfillment, fact, and history. In John 
XV. 26, 27 Jesus said to the disciples, ''He (referring to 
the Holy Spirit) shall testify of me ; and ye also shall 
bear witness, because ye have been with me from the 
beginning." In Acts we see the fulfillment of this 
promise : '' We are his witnesses of these things ; and so 
is also the Holy Ghost " (v. 32). If the Gospels set forth 
the advent of the Sou of Man to suffer, the Acts shows 
the coming of a strong Son of God in the energy of the 
Holy Spirit to create, build up, extend, and consummate 
the Church. The Gospels show what Christ began to do 
in the way of teaching and working ; the Acts, what He 
continued to do and teach, only from heaven instead of 
from the earth, and through the Church instead of 
through Himself personally. 

The Outline of the Book. There are many ways of 
viewing the structure and the contents of the Acts. The 



Introduction 237 



most general view of its contents may be summed up as 
follows : 
I. The Acts of Peter (chaps, i.-xii.). 

1. The birth, foundation, and progress of the Chris- 
tian Church in Jerusalem and Judea (chaps, i.-viii.). 

2. The first persecution, and extension of the Gospel 
to Samaria [Cornelius] (viii.-ix. 18). 

3. The second persecution, and founding of the Church 
at Antioch (ix. 19-xii. 25). 

Church — Jewish : In Jerusalem (chaps, ii.-vii.) ; in 
Palestine in general (chaps, viii.-xii.). 
II. The Acts of Paul (ix. 1-32 ; xiii.-xxviii.). 
The Activity of Paul (chaps, xiii.-xx.). 
The Captivity of Paul (chaps, xxi.-xxviii.). 

1. Paul's call (ix. 1-32). 

2. Paul's first missionary journey (chaps, xiii., xiv.). 

3. The council at Jerusalem, fixing terms of admission 
to Gentile churches (xv. 1-41). 

4. The second missionary journey (xv. 36-xviii. 20). 
6. The third missionary journey (xviii. 23-xxi. 17). 

6. The imprisonment at Csesarea, and voyage to Rome 
(xxi. 18-xxviii. 31). 

Church — Gentile : Uttermost part of the world (chaps, 
xiii.-xxviii.). 

The general contents of the book are suggested by the 
key verse: ''But ye shall receive power, after that the 
Holy Ghost is come upon you : and ye shall be witnesses 
unto me both in Jerusalem, and in all Judea, and in 
Samaria, and unto the uttermost part of the earth " (i. 8). 
The outline would then be as follows : 

I. **Ye shall receive power" — The commission to 
wait at Jerusalem for the enduement of power for wit- 
nessing (chaps, i.-ii.). 

II. Witnessing in Jerusalem (iii. 1-vi. 7). 

III. Witnessing in Judea (vi. 8-viii. 3). 



238 The Acts of the Apostles 

IV. Witnessing in Samaria (viii. 4-40). 

V. Witnessing to the uttermost parts of the earth 
(chaps, ix. -XX viii.). 

General View of the Contents of the Acts 

Theme : The Church — described with respect to its 
origin at Jerusalem, and its extension throughout Judea, 
Samaria, and to the uttermost parts of the earth. 

Three main thoughts are presented in the introductory 
chapter : 

First. The address and purpose of the book (i. 1-3). 

These introductory words connect Acts with LuJce (cf. 
Luke i. 1), and show the history to be a continuous one. 
Acts should be read following Luke. The ascension of 
Christ is the finishing point in LuJce (xxiv. 51) and the 
commencing point in Acts (i. 10, 11). What Jesus began 
to do and teach in Luke, He continues in the Acts. 

Second. The Ascension and parting instructions of 
our Lord (i. 4-11). 

The disciples were to wait at Jerusalem not Galilee. 
The faith which they are to proclaim must link itself 
with the center of Judaism. The Gospel must be ac- 
cepted or rejected at the national capital, hence they 
must begin at Jerusalem. 

They were to wait for the enduement of the Holy 
Spirit. Even though they had been to school for three 
and a half years with Christ, they yet needed the 
*' promise of the Father." 

The desire of the disciples to peer into future things 
which God had kept as His own private concern (i. 6-8 ; 
cf. Mark xiii. 32) is rebuked. Christ would sooner have 
His apostles witness with power than be able to peer into 
the future. They are to be heralds of the past rather 
than seers of the future. Christ reproves vain curiosity, 
and encouiages desire for spiritual power. 



Introduction 239 



The ascension was an important event for the disciples 
to witness. Christ was now to them not only the cruci- 
fied and risen Saviour, but also th6 ascended and exalted 
Lord and Leader in the campaign on which He was now 
sending them. He was the reigning King of the uni- 
verse, the Possessor of all power in heaven and in earth. 
The ascension also gave the apostles an ansvs^er to the 
inquiry of the Jews as to where Jesus had gone, and 
what had become of His body. 

In connection with the ascension is the promise of the 
coming again of Jesus Christ in a personal, bodily, visible 
form. This promise formed the profoundest and most 
inspiring hope of the early Church. To this event their 
faith and hearts ever turned with ardent, hopeful, and 
expectant longing (cf. ii. 17-20 ; iii. 20, 21, etc.). This 
promise was not fulfilled in the descent of the Holy Spirit 
at Pentecost, otherwise the apostles and early Church 
would not have continued to look for it after Pentecost. 
It is still an event of the future. 

What a wonderful time the apostles must have had 
with Jesus those forty days ! What topics must they 
have discussed! "Things concerning the kingdom of 
God." What are they? We must refer to the Acts for 
the answer. The calm manner, the determined tread, 
the indomitable courage, the superhuman hope of the 
apostles as manifested in Acts — may not all this have 
been the result of remembering the directions, commands, 
and encouragement given them by our Lord during those 
forty days ? 

Third. The choice of the twelfth apostle— Matthias 
(i. 12-26). 

Note the personnel of the charter membership roll of 
the primitive Church. They were mostly despised Gali- 
leans (cf. ii. 7 with 1 Corinthians i. 26), But they were 
"the salt of the earth " and "the light of the world," 



240 The Acts of the Apostles 

Jesus' mother, and His brethren who doubtless had been 
converted since the resurrection (cf. 1 Corinthians xv. 7), 
were there. Some godly women were there too (Acts 
i. 14 ; cf. Matthew xxvii. 55, 56 ; Mark xv. 40, 41 ; Luke 
viii. 2, 3). 

Was the election of Matthias a mistake? Was Paul 
the twelfth apostle ? Did the disciples, in their haste to 
fill up the apostolic circle, run ahead of God ? We think 
not, for Paul's apostleship was not one to the Jews, but 
to the Gentiles (cf. Acts ix. 15 ; xv. 12 ; Galatiaus i. 
11, 16). Indeed it is an open question as to whether 
Paul did not disclaim being one of the twelve (cf. Gala- 
tians i. and ii., especially i. 1, 11, 12, 16, 17; ii. 6; 
1 Corinthians xv. 8, 9). May not this have been one of 
the instructions given during the forty days? Appar- 
ently no objection was made to it by those present. The 
number twelve must be complete before the good news 
can be presented to Israel. 



The Birthday of the Church 

(m. 1-47) 

FOUR main thoughts are found under this sec- 
tion : 
I. The Waiting Company of Believers Bap- 
tized With the Holy Ghost (ii. 1-13). This advent of 
the Spirit may be considered next in importance to the 
advent of the Christ. The Church of Christ is born of the 
Spirit. The Church is the incarnation of the Holy Ghost. 

The time of this outpouring of the Holy Spirit — 
''When the day of Pentecost was fully come" — was 
exceedingly suggestive to a Jew, loving as he did Levit- 
ical types, rites, and seasons. This outpouring was con- 
nected with the sacrificial death of Christ as our Passover 
(1 Corinthians v. 7) and is the answer of the Father to 
the work of the Son, indicating that He is satisfied and 
well pleased with the offering. 

This outpouring must have been exceedingly significant 
to the twelve apostles, especially as they would recall the 
Master's parting discourse in John xiv.-xvii., the conver- 
sation of the forty days, and the words of the parting on 
Olivet. 

Kote the inward and outward effects of this outpouring 
of the Holy Spirit. 

Inward marks: What a transformation in the lives 
and works of the apostles ! What boldness and courage 
before the people and the Jewish Sanhedrin (ii. 14, 23, 
36 ; iv. 5-20) ! What power they had in their preach- 
ing (iv. 33 ; V. 12 ; ii. 41 ; iv. 4) ! 

241 



242 The Acts of the Apostles 

Outward marks of the Spirit's presence : Wind, indi- 
cating energized and life-giving power ; tongues of fire, 
suggesting purifying energy, also indicating the means 
by which the kingdom is to be propagated — by con- 
fession, speaking, talking; speaking with tongues, setting 
forth the practical intent of His presence, namely, the 
evangelization of all peoples, tongues, and tribes. 

Peter's sermon, and its effects, is really an outward 
mark of the outpouring of the Holy Spirit. This is a 
remarkable sermon. There is probably nothing superior 
to it in all inspired literature, and yet it was the work 
of a fisherman, and his maiden effort at that. It is a 
sermon worthy of every preacher's consideration. 

Note its structure : 

I. Introduction : 

1. Defense. 

2. Explanation. 

II. Jesus is the Christ — Proved to be the Messiah : 

1. By His works (ver. 22). 

2. By His resurrection (vers. 23-32). 

3. By the outpouring of the Spirit (vers. 33-35). 
Note his use of prophecy, quotation, exposition, testi- 
mony. 

The effect of the sermon is striking (vers. 37-40). Three 
thousand were converted by this one sermon. It takes 
three thousand sermons nowadays to convert one person. 
What a change ! No Holy Ghost power, you see. Those 
ten days' waiting were not lost time. ''Wait on the 
Lord." Who ever saw such a following in one day ? 

2. The First Christian Assembly and Community 
(ii. 41-47). We have seen the effects of the outpouring 
of the Holy Ghost on the apostles and on the crowds, now 
we see those effects in the first Christian community. 

(a) There is the glad acceptance of the Spirit-filled 



The Birthday of the Church 243 



apostles as the spiritual guides. The Holy Spirit bound 
the believers not only together, but to the apostles. They 
left the doctrines of the scribes and Pharisees, and, in- 
stead, accepted the teachings of the apostles. What a 
tremendous change ! 

(b) There is a cheerful acceptance of, and delight in 
the divine ordinances- baptism and communion. 

(c) There was victorious joy, praise and testimony : 
unity and abounding love. 



II 

The Growth and Extension of the Church 
Among the Jews in Palestine, Princi- 
pally Through the Instrumentality 

of Peter — The Acts of Peter 

{Chapters iii.-xii.) 

THIS section of the Acts sets before us the man- 
ner in which the Church grew and extended its 
borders (principally through Peter who was the 
apostle to the Jews, as Paul was the apostle to the Gen- 
tiles; cf. Galatians ii. 7) among the Jews, beginning at 
Jerusalem and, extending through all Palestine. 

I. The Jewish-Christian Church in Jerusalem (iii. 
1-vii. 60). Of course, properly speaking, the history of 
the Church in Jerusalem begins with the events narrated 
in chapter two, especially verses 38-47. 

(a) The Church in conflict with external opposition 
(iii. 1-iv. 31). The healing of the lame man (iii. 2-11) 
gave Peter another opportunity for pressing home the 
claims of Jesus Christ as Saviour and Lord (iii. 12-26). 
But it did more ; it brought him into conflict with the 
leaders of the Jews, who arrested the apostles and put 
them in jail (iv. 1-3). Their arrest gave the apostles 
another opportunity of presenting the claims of Jesus 
Christ (iv. 5-12— Peter's third great sermon), with some 
effect (iv. 13). After being threatened not to speak again 
in the name of Christ, and being let go (iv. 17-21), the 
apostles returned to the assembly of believers, reported 

244 



Growth and Extension of the Church 245 

all that had happened, held a service, and received an- 
other outpouring of the Holy Spirit. 

This may be called the first persecution of the Christian 
Church. It arose doubtless because the apostles preached 
two doctrines which the Sadducees disbelieved, namely, 
the resurrection of the dead, and the future life. The 
apostles preached a literal resurrection, not a spiritual 
one, otherwise the Sadducees would not have persecuted 
them. 

This section is important, for it brings before us the 
great fact of the freedom of the Church from Jewish con- 
trol, and the guidance of the Holy Spirit. Note the 
words '' your (not our) rulers " (iii. 17). The Sanhedrin is 
defied, henceforth the believers will follow Jesus only. 
This is an advanced step in the history of the Church, 
and is important to note (cf. v. 3, 9, 32 j xiii. 2, 4 ; xvi. 
6, 7 ; XX. 23 ; xxi. 11). 

The healing of the lame man is the occasion to bring 
before the rulers of the people the question of the claims 
of Jesus the Christ — an occasion which Peter is qnick to 
seize. 

(6) The Church in internal conflict (iv. 32-v. 11). 
The attempt to put into practice the "community of 
goods" theory apparently led to distressing internal 
conflict. 

When we consider how tenaciously men cling to prop- 
erty, and see the free surrender of it in this Christian 
community, we begin to realize what a great change the 
Holy Spirit had wrought in the Church. Where there is 
no spirit of giving there is no outpouring of the Spirit. 
This is not the place to discuss whether this attempt at 
community of goods was a success or the wise and proper 
thing to do. These people may have had a zeal without 
knowledge, but is that any worse than a knowledge with- 
out zeal ? The New Testament tells us of the triumphs 



246 The Acts of the Apostles 

and failures of the early Church. There is no evidence 
in the New Testament that such a thing was ever tried 
again. Maybe this is an indication of the mind of the 
Spirit regarding the matter. May not the words "While 
it remained, was it not thine own ? " and "Was it not in 
thine own power 1" indicate that God recognizes human 
ownership, and calls for stewardship rather than the com- 
munity ideal 

The case of Ananias and Sapphira (v. 1-11) is but an 
illustration of the dangers arising from such a theory. 

The incidents recorded in this section were doubtless 
intended to teach those early believers the sacredness of 
the Church and the fact that the Spirit's leadership of the 
Church is one that calls for sincerity and sanctity on the 
part of the members of the Church. The Church, like 
the temple, the tabernacle, the sanctuary, must be holy. 
Any defilement, any infringement of the law of holiness 
will be punished (cf. Leviticus x. ; 2 Samuel vi.). The 
effect was to keep hypocrites away but added many be- 
lievers to the Church (v. 11-14). Mere church member- 
ship does not save. The Church is not a moral club ; it 
is God's house. 

The deity, as well as the personality of the Holy Spirit 
(v. 3) is clearly brought out in these verses. He is called 
" God " (v. 4) and has the attributes of deity (v. 3, 4, 9). 

(c) The divine endorsement of the apostles as authori- 
tative teachers (v. 12-42) : 

First. By giving them supernatural power (v. 12-16). 

Such power as is here manifested had been promised to 
the disciples by Jesus (Acts i. 8 ; cf. Mark xvi. 17, 18 ; 
John xiv.-xvi.). 

Already, in the case of the discipline of Ananias and 
Sapphira (v. 1-11), we have seen God setting His stamp 
of approval on the apostles. Here again God would mag- 
nify the office of apostle as representing Himself. The 



Growth and Extension of the Church 247 

Church must recognize the divine authority of the 
apostles. So we are told that "the people magnified 
theui" (v. 13 5 cf. ii. 42 ; iv. 35). 

In chapter four the apostles had refused to obey the 
Sanhedrin and had declared themselves henceforth to be 
under the guidance of the Holy Spirit. This attitude is 
approved by God in these verses (v. 12-16). Probably 
the apostles as well as the people needed this vindication 
(cf. xviii. 9, 10). 

Second. By miraculously delivering the apostles from 
the hands of their enemies (v. 17-42). 

This miraculous display, as well as the one preceding 
it (v. 12-16), was doubtless intended to convince the 
rulers primarily. Of course, God had worked miracu- 
lously before, as in chapters two and four where the house 
was shaken ,• but then, only the Church knew of that ; the 
rulers had seen nothing of it. Now God will force the 
matter on the attention of the rulers. Note the official 
expressions : ''high priest" and "Sadducees" (ver. 17), 
"high priest" and "Senate of the children of Israel" 
and "council" (ver. 21), "officers" (ver. 22), "captain 
of the temple " and " chief priest" (ver. 24). It may be 
that this is the reason why the apostles are miraculously 
delivered from prison here and are not thus delivered in 
chapter four. 

One cannot help but be impressed with the absolute 
certainty on the part of the apostles of their having the 
divine sanction and authority. Listen to these wonder- 
ful words : " And we are his witnesses of these things ; 
and so is also the Holy Ghost, whom God hath given to 
them that obey him " (v. 32). And, mark you, they 
went directly to the temple and there taught with au- 
thority. 

(d) The Church organizing (vi. 1-7). In one sense 
these verses reveal to us how the Church wag able to copo 



248 The Acts of the Apostles 

with its own internal problems. It had just overcome 
great outward hindrances ; could it now solve internal 
difficulties ? 

The multiplying of disciples, recruited as they were for 
the most part from the ranks of the poor, the outcast, 
and the slave (cf. 1 Corinthians i. 26 ; James ii. 1-6) ; the 
fact that in the persecutions which followed their accept- 
ance of the faith, in which their goods were confiscated, 
poverty necessarily ensued ; and the probable disaster 
which came from the attempt at community of goods in 
chapter four — all these things caused a great deal of pov- 
erty among the members of the Church. Efforts were being 
made to meet this condition. The distributors, however, 
were being accused of partiality, and a serious internal 
quarrel was either existent or imminent. 

How wonderfully the Church was able to cope with 
this difficulty and thus bring satisfaction to all concerned 
is set forth in these verses (vi. 1-7). This is another in- 
dication that the Church of God is divine and has the 
guidance of the Holy Spirit, for had it not been so, the 
wranglings of men would have destroyed it long ago. 
The temporal work (as contrasted with the exclusively 
spiritual work) of the Church is provided for by the elec- 
tion of a number of men to be deacons — men "of honest 
report, full of the Holy Ghost, and wisdom." Through 
them the difficulty is overcome, the trouble allayed, the 
course approved, and the disciples multiply (vi. 7). 

(e) The Church sealing its testimony in blood (vi. 8- 
vii. 60). The result of being " full of the Holy Ghost " 
is sometimes a martyr's death. This may lead us to be 
careful in praying for this great blessing. 

Stephen was the first Christian martyr. We shall see 
later that the blood of the martyr is the seed of the 
Church, and that the Church of God thrives on persecu- 
tion. The Church has always been quickest, holiest, 



Growth and Extension of the Church 249 

most vital, and most influential when in the midst of the 
greatest persecution. She becomes lukewarm and dead 
in times of ease, affluence, and popularity (cf. Eevelation 
iii. 14-22). 

Stephen's speech gives prominence to the following 
lines of thought : 

First. That God's dealings with His people have been 
characterized by constant progress and development. 
This is evident from a consideration of the divine deal- 
ings with Abraham, Joseph, and others. 

Second. That the holiness of God is manifest outside 
as well as inside the sanctuary — that the temple is not 
exclusively holy. God appeared to Abraham, to Joseph 
in Egypt, to Moses at the Eed Sea. Where God is, there 
is the sanctuary. If God is with the Church at Jerusa- 
lem, then that Church is holy. K God is with the Gen- 
tiles, then the Gentiles can be holy. 

Such teaching was not pleasing to the Jews with their 
exclusive ideas of monopolizing God's presence, hence 
they cast out Stephen and stoned him to death. 

2. The Church Extending its Borders into Judea 
and Samaria (viii. 1-xi. 18). The Church is still Jew- 
ish-Christian, but is now in a transition state. Five years 
have passed since Pentecost and since the Master had 
commanded the disciples to evangelize not only Jerusa- 
lem, but also Judea, Samaria, yea, and even the utter- 
most parts of the earth. They were to begin at Jerusa- 
lem, but by no means end there. The Church, however, 
after these five years, is still confined to Jerusalem. 
Some drastic measures are necessary to compel the Church 
to extend her borders. The general persecution which 
arose in connection with the stoning of Stephen is the 
cause of Church extension to Judea and Samaria. 



250 The Acts of the Apostles 

The Church must be broadened. It must have more 
men, and men of broader vision. Intimations of such 
broadening have already been noted in the Greek names 
among those chosen to be deacons. We are to see it 
further in Philip's preaching in Samaria, in the conver- 
sion of the Ethiopian Eunuch (chap, viii.), Saul of Tarsus 
(chap, ix.), and of Cornelius (chaps, x., xi.). Thus does 
God force His Church to do what by perception of His 
will as revealed by His Word it ought to do. 

(a) The scattering of the Church throughout Judea and 
Samaria (viii. 1-4). Note the intimation of the extension 
of the Gospel to the Gentiles as seen in reference to Saul 
(viii. 1-3). The martyrdom of Stephen undoubtedly 
sowed the first seeds of conviction in the heart of Saul. 
The dying words of Stephen, ' ' Lord, lay not this sin to 
their charge " (vii. 60), so much like the dying words of 
Jesus, " Father, forgive them for they know not what 
they do" (Luke xxiii. 34), must have compelled a 
thoughtful man like Saul to ponder well his conduct. 

(b) The diffusion of the Gospel in Samaria by the 
preaching of Philip, Peter and John (viii. 5-39). Here 
again is an intimation of the extension of the Gospel to 
the Gentiles, the conversion of the Ethiopian Eunuch 
(viii. 26-39) being a kind of first fruits. 

(c) The Church's greatest enemy, Saul of Tarsus, cap- 
tured and converted (ix. 1-31). Yet still another in- 
timation of the Gospel to the Gentiles. Here we have the 
conversion of the chosen vessel to the Gentiles. How 
wonderfully God works out His purposes ! 

(d) The activities of Peter at Lydda, Joppa, and 
Csesarea (ix. 31-xi. 18). At Lydda Peter raises Eneas 
from a bed of sickness to which he had been confined for 
eight years (ix. 32-35). At Joppa he raises Tabitha or 
Dorcas to life (ix. 36-42). Both miracles resulted in many 
conversions (ix. 35, 42). 



Growth and Extension of the Church 25:1 

In connection with Peter's visit to Joppa we have pre- 
sented to us an advanced step in the opening of the door 
of the Church to the Gentiles. The seriousness of the 
step Peter is to be called upon to take is evident from the 
rebuke he received for it afterwards from the Church at 
Jerusalem (xi. 1-18). 

At last, Peter, the head of the Jewish-Christian Church 
at Jerusalem, he to whom was committed the '* keys of 
the kingdom of heaven," enters into the great plan of his 
Master, who had worlds in His brain and empires on His 
heart. That Peter never quite forgot the vision (x. 1-17) 
and its lesson is evident (despite Paul's arraignment of 
Peter for momentary wavering, Galatians ii. 11-21) 
from the fact that at the great convention at Jerusalem he 
nobly championed the cause of Paul in defense of the 
Gospel to the Gentiles (xv. 6-11). And so Peter, the 
great apostle to the Jews, becomes the instrument God 
uses to admit a Gentile, Cornelius, the Eoman centurion, 
into the membership of the Church (x. 19-xi. 18). 

(e) New Gentile headquarters for the Church — Antioch 
(xi. 19-30). How grandly God's plan for the evangeliza- 
tion of the Gentiles is being worked out ! How, ap- 
parently accidentally. He is breaking up the Church 
monopoly in Jerusalem ! How little importance, com- 
paratively, is, from this time forth, attached to what is 
transpiring in Jerusalem, and what great space is given 
to the problems of world evangelization ! Peter, James, 
and Jerusalem seem to sink into comparative insignifi- 
cance, while Paul, Barnabas, Silas, and Antioch fill the 
horizon. The Gospel is detaching itself from Jerusalem, 
and attaching Itself to the world. And this is the sub- 
lime purpose of the book of Acts. Chapters one to twelve 
have been but preparatory for chapters thirteen to twenty- 
eight. 

(/) The scattering of the Church at Jerusalem (xii. 



252 The Acts of the Apostles 

1-23). The final blow to the seclusiveness of the Church 
at Jerusalem came with the persecution of the Church by 
Herod, and especially with the martyrdom of James, its 
leader (xii. 1, 2). Only by a miraculous interposition was 
Peter saved from a similar death (xii. 3-19). Peter is re- 
ferred to but once after this (Acts xv. 7-11), and passes 
from our view so far as the story of the progress of the 
Church in the Acts is concerned. 



m 

The Growth and Extension of the Church 
Among the Gentiles — " To the Utter- 
most Parts of the Earth " — The 
Acts of Paul 
(xiii. l-xxviii. 31) 

THIS division may be summarized in several 
ways : The activities of Paul, xiii.-xx. ; the cap- 
tivities of Paul, xxi.-xxviii. ; or the three great 
missionary journeys of Paul — the first, xiii.-xiv. ; the 
second, xv. 36-xviii. 20 ; the third, xviii. 21-xxi. 17. 

We shall consider the contents of this division in the 
light of the apostle's three great missionary journeys. 

1. The Missionaries Chosen and Set Apart by the 
Holy Ghost and the Church (xiii. 1-3 ; cf. xii. 24, 25). 
Antioch, it will be noticed, is now the headquarters of 
the Gentile-Christian Church with Paul at its head, just 
as Jerusalem is the headquarters of the Jewish-Christian 
Church with Peter at its head. On the Gentiles, too, 
had been poured out the gifts of the Spirit (xiii. 1 ; cf. 
xi. 15-18). The Holy Spirit calls and separates, and the 
Church ordains men to the service of God. 

2. The First Missionary Journey of Paul (xiii. 5- 
xiv. 28). Now the Gospel is proclaimed outside of the 
boundaries of the promised land of Palestine. It is be- 
ginning to fulfill its destined mission to '' every creature " 
in "all the world," even " to the uttermost parts of the 
•arth." 

253 



254 ^^^ Acts of the Apostles 

Beginniug at Antioch as the base and headquarters of 
all the activity of the Gentile- Christian Church, Paul, ac- 
companied by Barnabas, visits Seleucia (xiii. 4), a seaport 
in Syria, from which place they set sail for the island of 
Cyprus (xiii. 4-13), the home of Barnabas. They visit two 
places in Cyprus : Salamis (xiii. 5) where they preach in 
the synagogue, and Paphos (xiii. 6) where there was a 
shrine to Venus, the god of love, and where all kinds of 
gross immorality was practiced under the guise of worship 
to Venus. Here the apostles come into contact and con- 
flict with Elymas, the sorcerer, whom Paul smote blind 
(xiii. 8-11). Sergius Paulus, probably the governor of 
the island, was converted (xiii. 7, 12). Saul's name is 
here changed to Paul, and ever after this it is no longer 
''Barnabas and Saul" (xiii. 7, also xiv. 14), but ''Paul 
and Barnabas" (cf. xiii. 43, 46, 50 ; xv. 2, etc.). 

Leaving Cyprus they sail to Perga (xiii. 13). Here 
Mark, whom they had taken with them as a helper 
(xiii. 5), left them (xiii. 13). Why? Who knows? Was 
it because of the change in leaders from Barnabas (his 
uncle) and Saul, to Paul (as leader) and Barnabas ? Or 
was it because of the dangers of the journey ? 

Antioch in Pisidia is the next stopping place (xiii. 
14-51). Here Paul preaches in the synagogue with some 
success, but is persecuted by the Jews who reject his 
testimony (xiii. 43-44), finally expelling Paul and Bar- 
nabas out of the coasts (xiii. 50). Here occurred a re- 
jection of the Jews and a turning to the Gentiles — an 
event so important that it should not be overlooked 
(xiii. 46-49). 

Iconium (xiv. 1-5) is then visited as a refuge from the 
persecution of the Jews at Antioch. Unbelieving Jews 
cause a stir here too, the Gentiles joining with them. 
The city was divided in its adherence. This opposition 
caused the apostles to seek refuge in Derbe and Lystra 



Growth and Extension of the Church 255 

(xiv. 6). lu Lystra they were worshipped as gods, until, 
finally, Jews came from Icouium aud stirred up the 
people so that they stoned Paul and left him for dead 
(xiv. 19). Did Paul actually die? Is it to this experi- 
ence that he refers in 2 Corinthians xii. when he says, 
"I knew a man in Christ . . . whether in the body, 
I cannot tell ; or whether out of the body, I cannot tell : 
God knoweth ; such an one caught up to the third 
heaven . . . and heard unspeakable words, which it 
is not lawful for a man to utter " ? Is this why he could 
say in 2 Corinthians v. 1 — "For we know that if our 
earthly house of this tabernacle were dissolved, we have 
a building of God, an house not made with hands, eternal 
in the heavens " ? Who can tell ? 

In Derbe he seems to have labored in peace. This is 
the farthest point reached by the Gospel on the first mis- 
sionary journey. 

The return trip of the first missionary journey is oc- 
cupied with visiting and strengthening the churches 
already founded. So he visits Lystra, Iconium, Antioch, 
Pamphylia, Perga, Attalia, finally landing at Antioch in 
Syria, the starting place (xiv. 21-28). 

3. The Great Convention at Jerusalem (xv. 1-33). 
The call for such a conference is clearly stated (xv. 1-2, 
5, 6). Briefly put, it was this : Was it necessary for a 
Gentile convert to submit to circumcision in order to be 
admitted into the Chj-istian Church? Some Jewish 
teachers claimed it was absolutely necessary. Paul de- 
clared as emphatically that it was totally unnecessary, 
asserting further that such an observance for salvation 
made void the free grace of God (cf. Galatians v. 1-3 ; 
li. 16-21). 

Paul and his gospel of free grace came out victorious 
(xv. 19-30 ; cf. Galatians ii.). 



256 The Acts of the Apostles 

4. The Second Missionary Journey — to Asia and 
Europe (xv. 36-xviii. 22). The second missionary jour- 
ney begins with a sharp disagreement between Paul and 
Barnabas over taking Mark with them again, seeing he 
had deserted them (xv. 36-40). The contention resulted 
in Barnabas leaving Paul, his place being taken by Silas 
(xv. 40). Barnabas and Mark went to Cyprus, the home 
of Barnabas (xv. 39) ; Paul, accompanied by Silas, leaves 
on his second missionary journey. 

The itinerary includes seven stations in Asia, seven in 
Europe, and four on the return trip. 

Starting again from Antioch, Paul and Silas visit the 
churches in Syria and Cilicia (xv. 41), probably taking 
in Tarsus, Paul's native city. Derbe and Lystra (xvi. 
1-3) are again visited, the churches there being strength- 
ened. Here Paul discovers Timothy (xvi. 1-3), who 
accompanies the apostles just as Mark had done. 

Passing through Phrygia (xvi. 6) where he probably 
visited the churches at Antioch and Iconium, he crosses 
the region of Galatia (xvi. 6). There is no record of his 
visiting any of the churches of Galatia at this time. 
Coming to Mysia, he assays to go into Bithynia, but was 
not allowed (xvi. 7). Peaching Troas, Paul receives a 
vision in which he is told to go to Macedonia (Europe) 
(xvi. 9, 10). Obedient to the heavenly vision, Paul 
leaves Troas and passing by Samothracia and Neapolis 
(xvi. 11, 12), arrives at Macedonia (xvi. 12), working in 
that region at Philippi (xvi. 12-40) where Lydia (xvi. 
14, 15), the seller of purple, and the Phiiippian jailer are 
converted (xvi. 25-34). Paul and Silas received rough 
treatment in this city, being beaten and cast into prison. 

Thessalonica was the next stopping place (xvii. 1-9). 
Their ministry was brief and divided in its effects (xvii. 
1-5). Such an uproar prevailed that Paul and Silas 
were obliged to leave by night (xvii. 10) after which they 



Growth and Extension of the Church 257 

arrived at Berea (xvii. 10-13) where they were received 
gladly. Jews from Thessalouica came to Berea, however, 
aud stirred up persecution so that Paul secretly left 
Berea for Athens, leaving Silas aud Timothy behind 
(xvii. 14-16). 

While at Athens (xvii. 15-34) waiting for Silas and 
Timothy, observing the wide-spread idolatry of the city 
(xvii. 16), he engaged the Athenians in a disputation re- 
garding religion, false or true. The wonderful address 
on Mars Hill (xvii. 22-31) had a varying effect : some be- 
lieved, others doubted, while still others mocked (xvii. 
32, 34). 

From Athens Paul leaves for Corinth (xviii. 1-8). Here 
the apostle stays with Aquila and Priscilla and engages 
in his trade of tent-making, preaching each Sabbath in 
the synagogue (xviii. 4). He is soon joined by Silas and 
Timothy (xviii. 5). When the Jews refused to receive 
his message Paul again turns from them to the Gentiles 
(xviii. 6 ; cf. xiii. 46-49). He leaves the synagogue aud 
preaches in a private house (xviii. 7). The enmity of the 
Jews is again aroused, but is suppressed by Gallio (xviii. 
12-17). Paul is comforted by a vision from God (xviii. 
9-11), and so continuing in Corinth for eighteen mouths 
(xviii. 11) or more (xviii. 18), God gave him many souls, 
among them Crispus, the "chief ruler of the synagogue" 
(xviii. 8). 

The return trip of the second missionary journey in- 
cluded a brief visit to Ephesus (xviii. 19-21) with a 
promise to return and stay longer. Aquila aud Pris- 
cilla who had accompanied him were left at Ephesus 
(xviii. 18). A brief call is made on the saints at Csesarea, 
and from there back to Antioch (xviii. 22). 

5. The Third Missionary Journey (xviii. 23- 
xxi. 17). Starting again from Antioch (xviii. 22, 23) 



258 The Acts of the Apostles 

Paul's jouruey extends outward as far as Corinth, and 
homeward from Corinth to Jerusalem, the journey oc- 
cupying about four years (54-58 A. D.), two or three of 
which were spent at Ephesus (xix. 10 ; xx. 31). 

The itinerary of this third missionary journey was as 
follows: The outward journey beginning at Antioch 
touched the region of Galatia and Phrygia (xviii. 23). 
Paul, according to promise (xviii. 19-21), makes a pro- 
tracted stay at Ephesus (xix. 1-xx. 1). Here he hears of 
the work of Apollos, an influential worker and an 
eloquent speaker with whom Paul has much to do in 
future days (cf. 1 Corinthians i.-iii.). God greatly honors 
the ministry of Paul in Ephesus. Magicians, sorcerers, 
and the like were converted and burned their books of 
magic (xix. 13-20). The success of Paul interfered with 
the sale of images of the goddess Diana. This caused a 
persecution of Paul (xix. 21-29). 

From Ephesus the apostle made another trip to 
Macedonia (xx. 1-2). From there he returns to Greece, 
staying there three months (xx. 2, 3). Coming a second 
time to Troas (xx. 2, 5, 13), from which port he sails for 
Macedonia (Philippi, Berea, Thessalouica possibly ? cf. 
XX. 3) and Greece (probably Corinth, cf. xx. 2 with 
xviii. 27). 

The homeward journey (xx. 6-xxi. 6) was from Corinth 
to Philippi (xx. 3-6), thence to Troas (xx. 5, 13), Paul 
going on foot nineteen miles to Assos (xx. 13, 14) and 
from there to Miletus (xx. 17-38) at which place he meets 
with the elders from Ephesus. What can surpass this 
parting and farewell address to the Ephesian elders (xx. 
17-38) 1 Spending one day at Ptolemais (xxi.7), Paul and 
his companions are at Csesarea (xxi. 8-14), at which place 
Paul is warned of the dangers that await him, should he 
go to Jerusalem (xxi. 10-14). And, behold, he, like 
Jesus, ''went up to Jerusalem" (xxi. 15), for the fifth 



Growth and Extension of the Church 259 



and last time. Here he gives a report of the great work 
God has done through his ministry to the Gentiles (xxi. 
18-26). 

6. The Captivities of Paul (xxi. 27-xxviii. 31). We 
may name them as threefold : 

(a) In Jerusalem (xxi. 27-xxiii. 35) : 
Before the Eoman power (xxi. 27-xxii. 29). 
Before the Jewish Sanhedrin (xxii. 30-xxiii. 35). 

(b) In Csesarea (xxiv. 1-xxvi. 32) : 

This lasted for two years (xxiv. 27). Paul had three 
trials: before Felix (xxiv. 1-27); before Festus (xxv. 
1-22); before Herod Agrippa (xxv. 23-xxvi. 32). 

(c) En route to and in Eome (xxvii. 1-xxviii. 31) : 
The voyage and its experiences (xxvii. 1-xxviii. 15). 
In Rome (xxviii. 14-31). 



Illustrative Topical Studies in the Acts 
The "Church" in the Acts 

1. A Fourfold View of the Church. 

1. fT A HE Primitive, Apostolic Church (chaps. 
1 i. and ii. ). Here we have God's ideal for the 
A Church — as embracing all nations, peoples, 
tongues. It is not to be bricked up by national bound- 
aries. 

2. The Jewish-Christian Church (chaps, iii.-xii.). 
The natural (but not the ideal) constitution of the 
Church seeing the Gospel was preached first to the Jews. 
Peter, the apostle to the Jews, is the recognized head, 
and Jerusalem the capital of Palestine, the headquarters. 
A leaning towards the Gentiles is, however, apparent 
(cf. chaps, viii., x., xi.). 

3. The Gentile-Christian Church (xiii. 1-xxv. 12). 
The Church reaching out to perform its divinely ap- 
pointed task of evangelizing the world. Antioch is the 
headquarters of the Gentile Church, and Paul its chief 
rejiresentative. 

4. The Jewish-Gentile Church — A United Christian 
Church (chaps, xxvi.-xxviii.). This is reaching the ideal 
Church conditions as set forth in chapters one and two. 
The differences have, to a very large extent, been re- 
moved and, perhaps, lost in a higher unity. This con- 
dition was characteristic of the Church of Eome. The 
Jewish and Gentile elements seem to have been combined 
there. 

260 



Illustrative Topical Studies 261 

II. What Constitutes a Church ? 

1. The name indicates its nature— Ecclesia—" those 
called out" of the world (ii. 37-47). 

2. Those who believe in Christ (ii. 47 ; v. 14 ; xi. 24). 

3. Those gathered together at the command of the 
Lord (i. 4) and as the result of one impulse (ii. 46 ; iv. 
32, 33 ; cf. Matthew xviii. 19) and for the purpose of 
breaking of bread, prayers, meditation on the Word of 
God (ii. 41-47). 

4. The Church is, in a sense, the incarnation of the 
Holy Ghost. Pentecost was the birthday of the Holy 
Ghost as Christmas was the birthday of Christ. 

5. Only those who have the new life, the life of the 
Holy Ghost, within them are members thereof. 

III. Founding of the Church. 

1. At Pentecost (ii. 1-47) with one hundred and 
twenty charter members (i. 15) ; three thousand added 
(ii. 41) ; then five thousand more (iv. 4) ; then multitudes 
(iv. 32 ; V. 14) ; daily additions (ii. 47) ; spread to many 
cities (xv. 41). 

IV. Church Officers. 

1. At first apostles only (ii. 42). The apostolic func- 
tion was purely spiritual (vi. 3, 4). They were recognized 
as the spiritual heads of the Church. They administered 
discipline (v. 1-11). The office was of divine appoint- 
ment. 

2. Deacons added (vi. 1-8). The existing conditions 
necessitated an enlargement of the official force of the 
Church (vi. 1, 2), hence the office of deacoii was created. 

The function of the deacons was temporal (vi, 1-3) — to 
supply the temporal needs of the poor rather than a 
preaching oflSce, although they preached occasionally 



262 The Acts of the Apostles 

(vi. 9, 10 ; vii. 1-17 ; viii. 5) and baptized (viii. 12, 39). 
They seem to have possessed the gift of evangelism 
(viii. 4-12). 

Deacons were installed into office, and probably or- 
dained (vi. 6). 

Certain necessary qualifications were required for the 
office of deacon (vi. 3, 5 ; cf. 1 Timothy iii, 8). The of- 
fice of deaconess was later inaugurated because of the 
seclusion of the female sex in oriental countries (cf. Eo- 
mans xvi. 1 ; 1 Timothy iii. 11), 

3. Elders (xi. 30 ; xiv. 23 ; xv. 2, 22 ; xx. 17). Eld- 
ers seem to have been appointed in every place where a 
church was organized (xiv. 23). This office was already 
existent in the church at Jerusalem (xi. 30). The official 
powers of the elders may be inferred from xv. 22-29 — 
granted church letters. 

4. Prophets and teachers (xiii. 1; xv. 32; xxi. 
10, 11). It seems that these represented the voice of 
God, the will of God being made known through them 
(cf. V. 1-4 ; xi. 28 ; xxi. 14). The gift of prophesying 
seems to have been possessed by some women also (xxi. 
9; cf. ii. 17). 

V. Church Polity. 

1. The Church in Jerusalem was recognized as the 
mother church (xv. 3, et al.\ other churches copying 
from it. When a revival was needed or had sprung up, 
or when any great doctrinal discussion arose, the Church 
at Jerusalem was appealed to (viii. 14 ; xi. 22 ; xv. 3). 

Later, as we have already seen, Antioch became the 
headquarters of the Gentile section of the Christian 
Church. 

2. James, the apostle and brother of Jesus, was the 
head of the Church (xxi. 18; xii. 2; xv. 1-41; cf. Gala- 
tians i. 19). Probably his relation to our Lord as well 



Illustrative Topical Studies 263 

as the sanctity of his life gave him the position ; yet the 
choice was a human one (Galatians i. 19). 

3. Yet each congregation was self-governing (v. 1-11 ; 
vi. 1 ; XV. 22). 

While apostles and elders seem to have been in com- 
mand, yet the whole Church had a voice in the matter. 

Each congregation had its own elder, presbyter, or 
bishop, all three doubtless being equivalent to what we 
know as the office of the pastor (xv. 22). 

4. Ordination was performed by the apostles (vi. 6) in 
which the Church also had a part (xiii. 2, 3). 

VI. Places and Time of Meeting. 

The upper room (i. 13) ; the temple (v. 13) ; private 
houses (ii. 46 ; xii. 12) ; by the riverside (xvi. 13) ; in the 
synagogues. 

They met for worship daily (ii. 46) ; the first day of 
the week (xx. 7) ; they observed hours of prayer (iii. 1 ; 
X. 9). 

VII. The Sacraments of the Church. 

Baptism (ii. 38, 41; viii. 12; ix. 18) and the Lord's 
supper (ii. 42, 46 ; xx. 7). 

VIII. The Rule of Faith of the Church. 

The Word of God (iii. 21 ; iv. 10, 11, 19, 25-30 ; xv. 
13-18; XX. 32, etc.); the apostles' doctrine (ii. 42; 
of. Ephesians ii. 19, 20). 

IX. Terms of Admission into the Church. 

1. Eepentance (ii. 38, 39). 

2. Believing the Word of God concerning Christ, 
and receiving Him as Saviour and Lord (ii. 41; iv. 4; 
V. 14 ; viii. 12 ; x. 44). 

3. Open confession of Jesus Christ by baptism (ii. 41 ; 
viii. 37-39; ix. 18; x. 47; xvi. 15; xviii. 8), 



264 The Acts of the Apostles 

X. Conduct of Church Members. 

1. As soou as a inau believed in Christ he united with 
the Church — auy other course did not seem to enter his 
mind (ii. 46 ; iv. 23 ; v. 13). 

2. They were faithful in attendance at prayer-meeting 
(i. 4 ; ii. 44). 

3. They studied the Bible (ii. 42; xvii. 11 j xx. 32). 

4. They made much of the sacrament of the Lord's 
supper (ii. 46 ; xx. 7). 

5. They were benevolent, hospitable, charitable (ii. 
45 ; iv. 35 ; xi. 29). 

6. They were joyful (ii. 46). 

7. They maintained a good reputation (ii. 47). 

The "Holy Spirit " in the Acts of the Apostles 

I. Names and Titles. 

"God" (v. 4); "Spirit of the Lord" (v. 9; viii. 39); 
"Spirit" (vi. 10; viii. 29; x. 19; xi. 12); "Holy Spirit" 
(vi. 5); "Holy Ghost" (v. 3; vi. 3; x. 44). 

IL The Nature of the Holy Spirit. 

1. A Person — Not an impersonal influence — Not a 
negation. We cannot understand how the personality of 
the Holy Ghost can be questioned in the light of the Acts 
of the Apostles. It seems irreverent to further question 
it. Here in this book He performs actions, and stands 
in relations which belong only to a person. For example : 

He may be "lied against and deceived" (v. 3-6); 
"resisted" (vii. 51); "tempted" (v. 9). He "speaks" 
(viii. 29; x. 19; xiii. 2; xxi. 11; xxviii. 25); "com- 
mands and forbids " (xvi. 7) ; calls and consecrates min- 
isters (xiii. 1-4) ; guides and governs the Church (xv. 28). 

Note especially xv. 28 — "For it seemed good to the 
Holy Ghost, and to us, to lay upon you no greater burden 



Illustrative Topical Studies 265 

thau these necessary things." Peter, James, John, Paul, 
and Barnabas were present, and so was also the Holy 
Ghost, just as truly as the rest of '' us." 

2. A divine Person. He is called "God"; He is 
"God" (v. 4; xvi. 9, 10); " Jehovah " (xxviii. 25 ; cf. 
Isaiah vi. 8, 9) ; He is omniscient (v. 3, 4 ; x. 19 ; xi. 28 ; 
XX. 23 ; xxi. 4 ; cf. Jeremiah xvii. 10) ; omnipresent : in 
heaven, and on earth. From these passages, then, we 
learn that the Holy Spirit is divine ; is called God ; is 
equal to and one with Jehovah of the Old Testament. 
He knows all things; is everywhere present — all of which 
are attributes of deity only. 

HI. His Operations. 

1. With relation to and in the Church. He is Head 
over the Church (v. 3). He guides its officers and makes 
known to them His will (xiii. 1-4). He is its Leader and 
spiritual Adviser in points of faith and practice (xv. 28; 
XX. 28). He calls, makes, and sends forth ministers 
(xx. 28); gives authority to His Church to set apart and 
ordain certain men for the ministry of the Gospel (xiii. 
1-4) ; selects special men for special work in the Church 
(xiii. 1-4) ; guides ministers as to when and where they 
shall preach the Word (xvi. 7) ; qualifies deacons for their 
office in the Church (vi. 5); sends ministers where most 
needed (viii. 29); accompanies preaching of the Word 
(x. 44 ; xi. 15). 

2. With relation to the believer. Kot all believers 
are " filled " with the Holy Ghost (viii. 16 ; xix. 2). He 
is in the believer, however, and is a witness of God's ac- 
ceptance of him (xv. 8 ; cf. Eomans viii. 16 ; Ephesians 
i. 13). The believer may be repeatedly filled for every 
special emergency, or daily for the common round and 
daily task (ii. 1-4; cf. iv. 31; xi. 4-7). The Holy Ghost 
is a law to believers — He commands and forbids (viii. 29; 



266 The Acts of the Apostles 

xi. 12; xiii. 2; xvi. 6, 7); promotes consecratiou, liber- 
ality (ii. 45 ; iv. 31, 32), and union (iv. 31, 32) among be- 
lievers. He gives them special gifts (11. 17 ; iv. 13 ; cf. 
1 Corinthians xii.) ; witnesses to the truth and saving 
power of Christ through them (v. 32); indicates their 
field of work, and sends them where most needed (viii. 
29; xvi. 6). He signifies His will and speaks through 
believers (xi. 28 ; xxi. 4) ; tells them when and where to 
speak (xvi. 7), and enables them to give testimony that 
cannot be gainsaid (iv. 16). He comforts believers 
(ix. 31), and gives them joy (xiii. 52). Examples of be- 
lievers filled with Holy Ghost (vi. 5 ; xi. 24). 

3. With relation to the world. He convicts the world 
of sin and of rejecting Christ (ii. 36, 37; cf. John xvi. 
6-10) ; inclines men to seek salvation (x. 45) ; leads men 
to believe (x. 45) ; changes murderers of our Lord to pat- 
terns of excellence (chaps, ii. , iii. ). 

4. His influence on Old Testament. He spake to and 
through the Old Testament prophets (i. 16; iv. 25; 
xxviii. 25). He was promised in Old Testament for New 
Testament times (ii. 17, 18). 

IV. Holy Spirit's Relation to the Father and Son. 

1. To the Father. Promised by the Father (i. 4; 
ii. 33); given by the Father (viii. 20; x. 38; xi. 17; 
XV. 8) ; equal with the Father (v. 4). 

2. To Christ— the Son. Christ gave commandment 
through the Holy Ghost (i. 2) ; was anointed by Him ; 
did all His works through the power of the Holy Ghost 
(x. 38), The Holy Ghost is a witness to the rejection and 
redemptive work of Christ (v. 32). 

It is really wonderful to notice in Acts (this "Gospel 
of the Holy Ghost ") the prominent place given to Christ. 
"When Paul was converted, straightway he preached 
Christ; twenty-five years later he still taught Christ — 



Illustrative Topical Studies 267 

''those things which coucern the Lord Jesus " (xxviii. 31). 
Examiuing the Gospel aud the teaching regarding the 
Holy Ghost, especially with respect to the doctrine of 
Christ, we find that everywhere — at Jerusalem to the 
Jews, in the desert to the Ethiopian, at Csesarea to the 
benevolent and devout centurion, at Athens to the proud 
Greek — there is but one message, and everywhere it is 
delivered fully and without reserve (cf. ii. 8, 36; x. 42, 
43 ; xvii. 31), faith in Christ being essential to salvation. 
It is Christ in chapter one aud chapter twenty-eight — 
Christ is the Alpha aud Omega. A preacher filled with 
the Holy Ghost will preach Christ. He will never run 
dry (cf. John vii. 37-39). 

The outpouring of the Holy Ghost is the evidence of 
Christ's perfect work and entrance into heaven — His 
glorification, just as the sound of the bells on the high 
priest's garments gave evidence that he was alive and in- 
terceding in the Holy of Holies. 

V. The Mode of Receiving the Holy Ghost. 

See passages with words " in " and " with " (e. g.,i. 5; 
ii. 17); "sat upon" apostles (ii. 3); "poured out" 
(x. 45); "poured" (ii. 17 ; x. 45); "fell" on (x. 44; 
xi. 15) ; " fallen " (viii. 16) ; comes upon us (i. 8 ; xix. 6); 
" auointed " (x. 38) ; " filled with " (xiii. 9, 52 ; ix. 17). 

VI. Who May be Filled with the Holy Ghost ? 
Those who repent aud believe (ii. 38) ; those who obey 

Him (v. 32) ; all, irrespective of age, sex, or rank (ii. 1-4, 
17, 18 ; X. 45, 47 ; xi. 12, 15 ; xv. 8, 9). 

VII. How to Get Filled with the Holy Ghost— 
What are the Conditions ? A gift (ii. 37, 38 ; xi. 17 ; 
cf. viii. 17-19) ; repentance (xi. 17, 18) ; remission of 
sins, aud baptism (ii. 38, 39 ; ix. 18 ; xix. 5). (There is 



268 The Acts of the Apostles 

one iustance in which the filling of the Holy Ghost was 
preceded by baptism, but baptism immediately followed 
— Cornelius, chaps, x., xi.) ; when we believe in Jesus 
Christ (xi. 17 ; xix. 2) ; faith, taking — receiving (ii. 38 ; 
viii. 15 ; x. 47 ; xi. 24) ; in answer to prayer : our own 
(ii. 1-4, 39 ; iv. 31) and the prayers of others (viii. 15) ; 
fasting and prayer (xiii. 2, 3) ; obedience (v. 32) ; laying 
on of hands (viii. 17, 19 ; ix. 12 ; xiii. 3 j xix. 6 ; cf. 
1 Timothy iv. 14). 

VIII. Effects of Being Filled with the Holy Ghost. 

1. Effect on the believer. Fullness of faith (vi. 3, 5 ; 
vii. 55 ; xi. 24) ; spiritual discernment (xiii. 10) ; special 
utterance (ii. 1-4) ; tongues (x. 46 ; xix. 6) ; prophecy 
(xix. 5) ; power, in its various aspects (i. 8 ; vi. 8 ; x. 38) ; 
boldness to preach and witness for Christ (iv. 31) ; com- 
pare Peter before and after Pentecost — coward and hero ; 
wisdom (vi. 10) ; gift of healing (x. 38) ; much people 
added to the Lord — soul winning (xi. 24). The Spirit- 
filled man will see glory of God (vii. 55) and that glory 
will transfigure the face (vi. 15) ; will magnify and glorify 
God in your life (x. 46) ; produce beneficence (xi. 29) ; 
fill you with joy (xiii. 52); make you a "good man" 
(xi. 24); it may mean "death" for you (vii. 59), there- 
fore think before you ask for the fullness of the Spirit. 

2. Eifect as seen on the disciples. On and after 
Pentecost (ii. 4-13 ; xiii. 52) ; on the seven deacons : 
wisdom (vi. 3) ; faith (vi. 5) ; power (vi. 8) ; on Peter 
(iv. 8, 13) ; on Stephen (vi. 5, 15 ; vii. 55) ; on Paul (ix. 
17 ; xiii. 9) ; on Barnabas (xi. 24). 

" Prayer" in the Acts 

I. To Whom Offered. 

ToGod(iv. 24; x. 2, 4 ; xi. 18; xii. 5; xvi. 25); Lord 



Illustrative Topical Studies 269 

(i. 24 ; iv. 24 ; vii. 59 ; viii. 24 ; ix. 5 ; x. 4 ; xiv. 23 ; 
xxii. 19) ; Lord Jesus (vii. 59). 

II. Where Offered— Place. 

In the upper room (i. 13 ; ii. 1) ; in the temple (ii. 46 ; 
iii. 1 ; xxii. 17) ; in the street (vii. 59) ; on the highway 
(ix. 5); in a house (ix. 40; x. 30; xii. 12; xxviii. 8); 
on the housetop (x. 9) ; by the riverside (xvi. 13, 16 ; 
xxi. 5) ; in prison (xvi. 25, 30). 

What lesson from prayer ? Anywhere ? (Luke x viii. 1. ) 
The soul may pray no matter what is the attitude of the 
body. 

III. Time of Prayer. 

At stated hours — the church in those days kept regular 
hours for prayer (iii. 1; x. 9, 30); in hour of death 
(vii. 59) ; installation of church officers (vi. 5, 6) ; when 
saints or special leaders are in trouble for the testimony 
of Christ (xii. 5) ; when seeking to know the way to God 
and Christ (ix. 5; xxii. 8; x. 2, 30 ; xvi. 30, 31); at 
consecration of ministers (xiii. 1-6) ; in connection with 
appointing leaders (xiv. 23) ; when suffering for Christ 
(xvi. 25) ; when healing is needed (xxviii. 8). 

IV. Objects of Prayer — Subjects of Prayer. 
When seeking to know the way to God and Christ 

(ix. 5 ; X. 2, 30 ; xvi. 30, 31) ; ministers especially when 
suffering from preaching the truth, when suffering for 
Christ (xvi. 25) ; installation of church officers (vi. 5, 6). 



Printed in the United States of America 



Date Due 


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